A
SERMON
vpon
the
12.
13.
and
14.
Verses
of
the
14.
Chapter
of
EZECHIEL
.
THE
TEXT
.
12
,
The
word
of
the
Lord
came
vnto
me
,
saying
:
13.
Sonne
of
man
,
when
the
land
sinneth
against
mee
by
committing
a
trespasse
,
then
wil
I
stretch
out
my
hand
vppon
it
,
and
wil
breake
the
staffe
of
the
bread
thereof
,
and
wil
send
famine
vpon
it
.
14.
Though
these
three
men
Noah
,
Daniel
and
Iob
were
among
them
,
they
shold
deliuer
but
their
owne
soules
by
their
righteousnesse
,
saith
the
Lord
.
THe
word
of
the
Lord
came
vnto
me
,
saying
:
Out
of
this
whole
text
,
do
arise
three
principall
or
especiall
points
right
necessary
of
vs
to
be
considered
,
both
in
regard
of
our
owne
instruction
and
admonition
,
as
also
in
respect
of
the
time
present
;
it
beeing
a
time
of
dearth
and
scarsitie
,
and
hunger
amongst
vs
,
as
that
was
a
time
of
trouble
amongst
the
Israelites
,
when
the
Prophet
Ezechiel
vtttered
these
wordes
vnto
them
,
so
that
this
text
or
parcell
of
Scripture
,
as
Salomon
saith
,
Of
the
word
spoken
in
his
place
or
season
:
Whichis
like
apples
of
gold
with
pictures
of
siluer
,
meaning
,
that
as
the
one
is
pleasant
to
the
eye
to
beholde
and
looke
vppon
,
so
the
other
is
or
ought
to
be
as
pleasant
and
delectable
to
the
eare
,
heart
,
and
minde
of
man
to
consider
of
,
&
ponder
vpon
,
or
like
vnto
the
emplaister
or
potion
,
that
is
rightly
imploied
of
the
learned
and
skilfull
phisition
,
and
expert
chirurgian
,
to
the
party
diseased
or
member
affected
.
For
as
we
say
,
to
come
in
time
is
the
chiefest
thing
of
al
,
so
to
speak
in
time
,
that
is
,
aptly
&
to
the
purpose
,
is
a
point
very
commendable
and
no
lesse
profitable
.
The
principall
points
or
parts
heerein
to
be
handled
,
are
these
:
First
,
what
is
both
the
originall
and
accidental
cause
of
dearth
or
famine
,
declared
in
the
13.
verse
,
&
first
part
thereof
.
Secondly
what
be
the
effects
and
fruits
thereof
,
laide
down
in
the
latter
part
of
that
v.
Thirdly
what
be
the
helps
&
remedies
of
euery
such
dearth
,
plague
,
or
iudgement
of
God
,
which
are
shewed
&
set
down
in
the
15.
v.
But
before
I
can
conueniently
come
to
entreat
of
these
3.
I
must
giue
you
a
taste
of
some
other
maters
,
such
as
by
the
way
of
a
preparation
vnto
the
rest
are
described
by
this
prophet
,
in
the
12.
v.
as
namely
what
he
meaneth
by
saying
,
The
word
of
the
lord
came
vnto
me
,
the
maner
how
it
came
,
from
whome
and
vnto
whome
;
for
like
as
euery
Embassador
heere
on
earth
,
which
is
sent
from
one
Prince
or
Potentate
to
another
,
vpon
any
embassie
or
message
,
doth
vpon
his
or
their
first
arriuall
vnto
the
person
to
whome
they
are
sent
,
make
knowne
both
who
sent
him
,
and
wherefore
,
as
well
for
the
further
credit
of
his
message
,
as
for
the
better
acceptation
of
himselfe
;
euen
so
doth
this
man
of
God
the
prophet
Ezechiel
in
this
place
(
being
called
of
God
to
deliuer
his
word
vnto
the
children
of
Israel
)
as
it
is
to
be
seene
more
at
large
in
the
1.
2.
3.
ch.
of
this
prophesie
;
doth
in
these
words
make
knowne
vnto
them
,
not
onely
what
he
was
to
say
vnto
them
,
or
what
Embassage
he
was
to
deliuer
,
but
also
who
had
sent
him
,
and
whose
Embassador
hee
was
,
as
out
of
the
words
of
this
text
may
be
gathered
.
The
word
of
the
Lord
came
vnto
me
,
Because
euerie
word
of
this
text
is
verye
pathetical
,
I
wil
intreat
of
them
verbatim
(
as
they
say
)
as
they
come
in
order
.
And
first
,
wheras
he
entituleth
his
message
by
the
title
or
name
of
(
the
word
of
the
Lord
)
it
giueth
vs
to
vnderstand
of
some
necessarie
points
to
be
considered
of
,
as
namely
,
and
first
of
al
,
what
the
word
of
the
Lord
is
,
&
what
he
meaneth
thereby
in
this
place
:
Secondly
what
the
dignitie
on
excellencie
thereof
is
:
Thirdly
what
is
the
vtilitie
:
and
last
of
all
the
necessitie
.
Concerning
the
first
point
what
it
is
,
being
considered
in
the
whole
,
it
is
reuerenced
with
many
titles
,
as
the
Lambes
booke
:
the
Librarie
of
the
holy
Ghost
:
fountaines
of
Israel
,
waters
of
life
:
the
two
edged
sword
,
Vrim
and
Thumim
.
So
it
being
considered
in
part
,
is
called
the
power
of
God
vnto
saluation
,
to
euerie
one
that
beleeueth
.
But
what
the
Prophet
meaneth
in
this
place
by
it
,
you
must
vnderstand
,
The
law
of
the
Lord
is
perfect
conuerting
the
soule
;
the
testimonie
of
the
Lord
is
sure
,
and
giueth
wisdom
vnto
the
simple
:
the
statutes
of
the
Lord
are
right
and
reioice
the
heart
:
the
Commaundements
of
the
Lord
are
true
and
righteous
altogether
,
more
to
be
desired
then
golde
,
yea
then
much
fine
golde
:
sweeter
then
honye
and
the
hony
combe
,
yea
dearer
vnto
me
then
thousands
of
gold
and
siluer
.
All
which
is
spoken
of
the
word
of
the
Lord
,
either
in
generall
or
particular
,
or
in
both
,
that
men
might
make
good
vse
thereof
,
and
giue
good
regard
thereunto
,
when
it
is
sent
or
preached
vnto
them
.
A
common
fault
amongst
manye
at
this
day
,
which
esteeme
of
it
no
better
then
of
a
tale
of
Robinhood
,
or
as
this
Prophet
sheweth
of
the
people
in
his
time
,
Ch.
33.
ve.
31.
32.
who
esteemed
therof
,
none
otherwise
then
of
a
song
of
one
that
hath
a
pleasant
voice
to
sing
wel
,
for
the
vtilitie
or
profit
thereof
.
The
Apostle
Saint
PAVL
will
tell
vs
,
that
the
whole
Scripture
is
giuen
by
inspiration
of
God
and
is
profitable
to
teach
,
to
conuince
,
to
correct
,
and
to
instruct
in
righteousnes
,
that
the
man
of
god
may
be
absolute
and
perfect
vnto
all
good
workes
.
2.
Tim.
3.
ver.
16.
17.
And
Saint
IAMES
will
say
that
it
is
able
to
saue
our
soules
if
it
bee
receiued
with
meekenes
.
1.
IAM.
1.
21.
And
for
the
necessitie
therof
,
let
that
be
remembred
which
Salomon
hath
left
recorded
;
namely
,
that
where
the
word
of
the
Lord
is
not
preached
,
there
the
people
perish
,
but
he
that
keepeth
the
law
shall
be
blessed
,
Pro.
29.
18.
These
things
being
thus
laide
down
,
doe
giue
vs
to
vnderstand
not
onelye
what
it
is
that
heere
the
Prophet
hath
to
say
,
but
also
who
this
Lord
is
,
whose
word
is
so
powerfull
,
precious
&
profitable
:
for
althogh
he
is
heere
but
barelye
named
Lord
,
without
anye
further
addition
of
this
Title
or
declaration
of
his
Maiestie
;
yet
this
his
word
heere
mentioned
(
if
we
will
search
it
well
)
will
teach
vs
and
tell
vs
,
that
it
is
euen
that
Lord
of
Lords
,
and
King
of
Kinges
,
that
onely
hath
immortallitie
,
and
dwelleth
in
light
that
The
Lord
is
his
name
(
Came
vnto
me
)
How
,
and
after
what
manner
this
word
or
message
of
the
Lord
came
vnto
the
prophet
EZECHIEL
,
not
only
himselfe
sheweth
moste
plainely
,
Chap.
1.
verse
3.
and
29.
Whereas
he
testifieth
that
the
hand
of
the
Lord
was
vpon
him
:
that
is
,
the
spirit
of
Prophesie
,
and
that
he
heard
a
voice
of
one
that
spake
to
him
:
But
also
the
Authour
to
the
Hebrewes
,
Chap.
1.
verse
.
1.
2
teacheth
that
the
Almightie
God
at
sundrie
times
and
in
diuers
maners
,
spake
in
olde
time
to
our
fathers
the
Prophets
,
as
in
the
first
age
to
the
Patriarkes
by
himselfe
personally
;
as
to
ABRAHAM
,
MOSES
,
&c.
So
afterwards
to
the
Prophets
ESAY
,
IEREMIE
,
EZECHIEL
and
the
rest
,
by
dreames
,
visions
,
and
inspirations
.
But
in
the
fulnesse
of
time
(
which
the
Apostle
calles
the
last
daies
,
)
hath
hee
spoken
to
vs
by
his
Sonne
,
whome
hee
hath
made
heyre
of
all
things
,
like
as
in
these
our
daies
(
which
are
the
last
daies
indeed
)
he
doth
speake
vnto
vs
,
the
holy
ministers
of
his
word
,
as
vnto
your selues
by
vs
,
by
his
holy
and
diuine
spirit
,
according
as
the
Prophet
IOEL
fore-tolde
.
Cha.
2.
28.
saying
:
And
after
those
daies
I
will
poure
out
of
my
spirit
vpon
all
flesh
,
&
your
Sonnes
and
your
Daughters
shall
prophesie
,
and
your
olde
men
shall
dreame
dreames
,
and
your
yong
men
shall
see
visions
.
Agreeable
,
whereunto
our
Sauiour
in
the
gospel
saith
,
Mat.
23.
34.
Behold
I
send
vnto
you
prophets
and
wisemen
,
and
Scribes
&c.
And
againe
,
it
is
not
you
that
speake
but
the
spirit
of
your
heauenly
father
that
speaketh
in
you
.
Mat.
10
20.
From
whence
commeth
this
obseruation
,
that
our
moste
gratious
God
in
all
ages
hath
had
such
a
care
in
building
vp
his
Church
,
that
he
hath
vouchsafed
to
speake
vnto
the
same
,
&
to
send
forth
labourers
into
his
vineyard
from
time
to
time
,
that
like
as
in
the
beginning
&
creation
of
all
things
,
he
said
Let
there
be
light
,
&
there
was
light
,
let
there
be
a
firmament
,
&c.
I
say
,
as
in
the
creation
of
the
materiall
frame
and
substance
of
this
externall
and
visible
world
,
God
made
al
things
by
his
word
,
(
for
he
spake
the
word
and
they
were
made
)
Ps.
148.
5.
So
in
the
new
regeneration
&
building
vp
of
the
New
Ireusalem
,
he
sendeth
forth
his
word
,
that
is
,
he
speaketh
by
his
spirit
in
the
heartes
&
mindes
of
his
holy
Ministers
,
that
they
should
speake
vnto
the
congregation
that
which
he
enioyneth
them
.
The
second
obseruation
is
,
that
in
as
much
as
,
it
is
not
simply
we
that
speake
vnto
you
,
but
the
spirit
of
our
heauenly
father
that
speaketh
in
vs
)
whereupon
the
Prophet
saith
:
The
word
of
the
Lord
came
vnto
me
)
that
you
yeelde
such
attention
to
the
word
spoken
by
vs
,
as
vnto
the
word
of
the
eternal
&
liuing
God
,
as
Christ
himselfe
teacheth
,
saying
:
He
that
heareth
you
heareth
me
,
&c.
Mat.
10.
and
that
especiallye
because
we
are
vnto
you
,
as
this
prophet
was
vnto
the
people
of
ISRAEL
,
the
Embassadors
or
Legates
of
the
Lord
,
as
Saint
PAVL
plainely
prooueth
,
saying
:
Now
then
are
we
Embassiadors
of
the
Lord
,
as
though
God
did
beseech
you
through
vs
,
wee
pray
you
in
his
steede
that
you
would
bee
reconciled
vnto
God
,
for
hee
that
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
that
we
might
be
the
righteous
of
God
through
him
.
2.
Cor.
5.
verse
20
21.
And
therfore
to
conclude
of
this
point
,
I
say
,
let
him
that
hath
an
eare
heare
what
the
spirit
speaketh
vnto
the
congregation
.
Thirdly
,
by
this
we
may
obserue
and
learne
how
farre
foorth
the
Almightie
God
(
whome
the
heauen
of
heauens
cannot
hold
or
conteine
)
doth
conforme
himselfe
,
to
our
weakenes
,
vouchsafing
to
speake
to
vs
,
&
to
talk
with
vs
familiarly
,
according
to
our
capacities
,
whose
voice
otherwise
is
so
mighty
&
so
strong
,
that
it
is
compared
to
the
thunder-claps
which
breaketh
the
Cedars
of
Libanus
,
renteth
the
Rockes
,
and
maketh
the
Mountaines
to
cleaue
in
sunder
.
This
the
Israelites
make
plaine
,
who
when
they
had
heard
the
Lord
speake
vnto
Moses
,
and
saw
the
thunder
and
the
lightning
,
they
desired
that
Moses
might
speake
vnto
them
,
affirming
that
if
God
spake
vnto
them
they
should
dye
,
Exo.
20.
19.
so
terrible
is
the
voice
of
the
immortal
creator
to
the
mortall
creature
.
And
yet
notwithstanding
for
our
instruction
,
admonition
,
&
amendment
,
he
vouchsafeth
to
speake
vnto
man
,
sometimes
sencibly
,
&
sometimes
secretly
euen
in
his
eare
,
as
our
Sauiour
sheweth
,
Mat.
10.
27.
saying
Whatsoeuer
you
shall
heare
in
the
eare
that
is
whatsoeuer
I
shall
priuately
by
my selfe
,
or
secretly
by
my
spirit
instill
into
your
eares
,
hearts
or
mindes
(
for
thus
doth
the
word
of
the
Lord
come
vnto
vs
at
this
day
)
I
meane
the
knowledge
&
intelligence
of
his
word
,
euen
when
we
are
lying
in
our
beds
,
walking
on
the
way
,
looking
on
our
bookes
,
or
otherwise
sequestred
from
the
affaires
of
this
world
,
in
reading
,
preaching
,
meditating
,
or
conferring
,
Then
I
say
,
are
our
hearts
ascending
vp
to
God
,
and
his
spirit
discending
downe
to
vs
,
as
the
Angels
on
Iacobs
ladder
,
for
euen
as
the
naturall
mans
delight
is
in
those
things
wherein
his
corrupted
nature
taketh
pleasure
,
And
as
the
worldely
minded
mans
thoughts
,
do
runne
vpon
his
monies
and
his
markets
,
his
buyings
,
buildings
,
bargaines
,
brablings
,
profits
,
pleasures
,
or
any
such
like
vanities
:
Euen
so
are
the
spirituall
mans
cogitations
,
totally
and
continually
exercised
,
and
meditating
in
the
lawe
of
the
Lord
,
and
in
the
misteries
of
godlines
,
as
the
Prophet
Dauid
manifesteth
,
in
the
first
ps.
v.
3.
where
he
shewing
how
the
godly
man
bestoweth
his
talent
,
saith
That
his
delight
is
in
the
lawe
of
the
lord
,
and
in
that
law
doth
exercise
himselfe
both
day
and
night
.
Or
if
at
any
time
he
doth
stoope
so
low
,
as
to
associate
or
busie
himselfe
with
the
affaires
of
this
worlde
,
as
to
eat
,
drinke
,
talke
,
walke
,
laugh
,
buy
,
sell
,
or
recreate
himselfe
with
any
the
creatures
(
for
that
cause
subdued
vnto
vanitie
,
it
is
none
otherwise
,
then
as
the
Apostle
S.
Paul
saith
,
1.
Co.
7.
31.
Vsing
this
world
that
is
this
pleasure
,
or
that
profit
,
as
thogh
he
vsed
it
not
,
for
why
?
his
hart
is
stablished
in
the
Lord
,
and
his
principle
ioy
is
in
the
holy
ghost
,
I
would
say
in
the
law
of
the
Lord
or
word
of
God
,
vnto
me
,
that
is
to
me
Ezechiel
the
strength
of
the
Lord
(
for
so
my
name
dooth
signifie
)
As
if
he
would
say
,
though
I
be
of
my selfe
a
weak
,
poore
,
simple
,
&
sinfull
soule
,
yet
by
his
grace
I
am
such
a
one
as
it
hath
pleased
him
to
make
choise
of
for
the
ministery
of
his
word
(
for
such
is
his
maner
to
chuse
)
as
S.
Paul
sheweth
,
1
,
Cor.
1.
27.
28.
saiing
,
But
God
hath
chosen
the
foolish
thinges
of
this
world
to
confound
the
thinges
which
are
mightie
,
and
vnnoble
thinges
of
the
World
,
and
thinges
which
are
despised
hath
God
chosen
:
you
,
and
things
that
are
not
,
to
bring
to
naught
things
that
are
.
So
I
by
the
Lord
,
(
though
small
in
the
sight
of
man
)
am
now
called
vnto
this
holy
function
,
to
be
the
Lords
Embassador
:
or
thus
,
whereas
by
my
naturall
Parents
and
birth
,
I
was
the
childe
of
death
,
sinne
and
corruption
,
(
for
I
was
defiled
in
the
wombe
and
euer
since
)
but
now
sanctified
by
the
Spirit
of
sanctification
,
&
begotten
of
the
immortal
seed
of
Gods
word
,
&
enabled
to
the
ministery
therof
by
my
heauenly
father
,
both
Name
&
Nature
is
changed
,
and
by
his
grace
I
am
that
I
am
,
(
saying
:
)
If
anye
demaunde
whether
this
speech
vnto
the
prophet
was
sencible
or
secret
,
it
is
not
much
materiall
whether
either
;
for
that
God
vseth
to
speake
both
waies
vnto
his
Seruants
,
as
before
is
prooued
;
but
seemeth
in
this
place
rather
to
be
audible
then
intellectuall
,
as
appeareth
in
the
first
Chapter
,
verse
29.
where
as
he
saith
,
hee
heard
a
voice
of
one
that
spake
(
Sonne
of
man
)
as
if
he
would
say
,
Thou
which
art
but
earth
and
ashes
,
though
I
vouchsafe
to
speake
to
thee
in
familiar
maner
,
&
to
manifest
my
glorie
to
thee
,
as
in
chap.
1.
verse
3.
4.
5.
&
6.
&c.
Yet
be
not
thou
proud
thereof
,
as
some
of
thy
fellowes
before
thee
haue
bene
,
(
for
knowledge
puffeth
vp
)
but
rather
goe
and
doe
thy
message
that
I
shal
enioine
thee
:
&
be
not
as
IONAS
,
who
being
sent
to
Niniuie
went
to
Tharsis
:
neither
as
ADAM
,
who
beeing
charged
not
to
taste
of
the
tree
of
knowledge
of
good
and
euill
,
tasted
of
the
forbidden
fruite
:
Neither
as
that
man
of
God
mentioned
in
the
first
booke
of
Kinges
,
Cap.
13.
ver.
1.
2.
&c.
that
came
out
of
Iuda
,
and
prophesied
a-against
the
Alter
that
Ieroboam
had
set
vp
.
Who
beeing
charged
by
the
word
of
the
Lord
,
not
to
eate
breade
nor
drinke
water
,
nor
to
turne
again
the
same
way
that
he
came
;
who
though
he
denyed
the
King
,
requesting
him
so
to
doe
,
yet
afterward
yeelded
vnto
the
olde
Prophet
,
and
was
destroyed
of
a
Lyon
for
his
labour
.
Whose
example
I
counsell
thee
Ezechiel
to
marke
,
that
thou
doe
not
the
like
,
least
I
destroy
thee
before
them
,
as
I
destroied
him
before
thee
:
for
thou
art
of
no
better
substance
nor
strength
than
he
was
,
or
the
rest
before
named
;
nor
more
able
to
withstand
or
resist
mee
then
they
were
.
Remember
therefore
that
I
tell
thee
before
hand
,
what
thou
art
,
and
who
.
Euen
the
Sonne
of
a
sinfull
man
;
whether
thou
haue
respect
vnto
Adam
thy
first
parent
,
or
to
buzie
thine
immediate
parent
(
which
signifieth
contempt
)
thou
art
but
an
earthen
vessell
full
of
contempt
,
more
ready
to
disobey
then
to
obey
my
commandement
,
therfore
take
heed
.
A
Caueat
to
all
the
seruants
of
God
how
great
soeuer
their
guiftes
bee
,
that
they
shewe
not
themselues
careles
of
their
calling
,
nor
forgetfull
of
their
maisters
busines
,
as
Christ
himselfe
aduertiseth
,
saying
:
Whosoeuer
shall
put
his
hand
to
this
plowe
(
meaning
the
ministerie
and
preaching
of
the
word
)
and
looke
back
,
that
is
,
by
any
kinde
of
negligence
,
or
disobedience
,
is
not
fit
for
the
Kingdome
of
heauen
.
This
I
take
partly
to
be
the
reason
of
this
Title
(
Sonne
of
man
)
attributed
vnto
the
Prophet
Ezechiel
,
&
as
a
pulback
,
to
the
end
he
shold
not
be
too
much
exalted
with
the
multitude
of
visions
&
Reuelations
(
such
as
were
shewed
vnto
him
at
his
first
calling
)
as
in
the
first
chapter
are
to
be
seene
.
Like
as
Saint
Paul
recordeth
,
how
in
the
like
case
,
There
was
giuen
vnto
him
the
messenger
of
Sathan
to
buffet
him
,
2.
Cor.
12.
7.
From
whence
we
learne
,
that
before
a
man
can
be
apt
for
the
kingdome
of
heauen
,
I
mean
capable
of
deuine
misteries
,
he
must
be
throughly
mortified
&
schooled
in
Gods
schoole
house
,
that
is
,
in
the
furnace
of
some
affliction
or
great
deiection
;
so
as
we
see
in
S.
Paul
,
at
his
conuersion
,
how
he
was
cast
downe
to
the
ground
,
and
strucke
blinde
for
three
daies
,
&c.
Act.
9.
4.
&c.
The
like
we
read
of
Esay
,
whose
mouth
was
touched
with
a
fire
coale
taken
from
the
Alter
:
that
is
,
sanctified
and
regenerated
by
Gods
spirit
,
before
his
iniquitie
could
be
taken
away
,
and
his
sins
purged
,
that
he
might
be
worthy
to
goe
on
the
Lords
busines
:
which
is
or
may
be
an
aduertisement
vnto
all
such
as
seeke
to
enter
into
the
ministery
,
before
they
finde
or
feele
in
themselues
any
sufficient
guift
to
discharge
the
same
,
As
also
an
item
to
those
of
superiour
place
,
that
they
admit
not
any
into
any
pastorall
place
or
cure
,
that
are
not
qualified
thereunto
.
All
which
is
&
may
be
comprehended
&
included
vnder
this
title
of
Son
of
man
:
which
title
I
also
finde
atributed
to
Iesus
Chr.
as
in
Mat.
24.
v.
30.
&
37.
44.
to
declare
his
humanity
,
as
in
this
place
to
this
prophet
,
to
teach
him
his
infirmitie
.
It
followes
,
When
the
Land
sinneth
against
me
,
By
land
,
heere
you
must
vnderstand
the
people
,
for
the
land
or
earth
sinneth
not
,
how
be
it
,
it
was
once
cursed
for
sinne
.
A
figuratiue
speech
very
vsuall
in
the
Prophets
&
word
of
God
,
as
we
read
in
Esay
,
Chap.
11.
v.
9.
&
4
,
where
it
is
sayde
Repleta
est
terra
scientia
domini
,
that
is
,
The
earth
is
filled
with
the
knowledge
of
the
Lord
.
And
againe
,
He
shall
smite
the
earth
with
the
rod
of
his
mouth
:
where
he
nameth
the
earth
,
yet
meaneth
the
people
:
and
rod
,
yet
meaneth
the
word
.
And
so
heere
,
whereas
he
saith
land
,
it
being
figuratiue
,
giueth
vs
to
vnderstand
,
that
there
is
more
meant
,
then
if
he
had
simply
saide
,
the
people
:
for
it
implieth
not
only
that
one
sort
or
part
of
the
people
,
as
the
higher
powers
onely
,
or
the
middle
part
should
so
sinne
against
the
Lord
,
but
euen
all
:
as
if
he
should
say
,
both
king
,
&
subiect
,
priest
and
people
,
poore
and
rich
,
young
and
olde
,
all
which
are
but
earth
dust
and
ashes
,
the
works
of
my
hands
,
as
the
vessels
of
clay
in
the
hands
of
the
potter
,
The
land
q.
d.
The
land
that
I
haue
long
time
tilled
and
sowne
with
the
best
seed
,
the
land
that
I
haue
alwaies
loued
:
or
thus
,
the
people
that
I
haue
created
in
mine
own
Image
,
deliuered
from
the
hands
of
their
enemies
,
fed
with
the
finest
flower
of
wheat
,
preserued
and
kept
as
the
apple
of
mine
eye
,
&c.
yet
see
how
grieuously
they
haue
sinned
against
me
,
and
prouoked
me
to
wrath
,
in
such
wise
that
I
am
ready
to
breake
their
staffe
of
bread
,
therefore
(
Against
me
)
like
as
it
is
saide
,
Mat.
12.
30.
He
that
is
not
with
me
,
is
against
me
,
and
prouoketh
me
to
punish
him
:
so
contrary
is
sinne
vnto
God
,
that
he
holdeth
him
to
be
his
enemy
(
as
it
were
)
that
committeth
any
sinne
.
And
wold
not
any
of
vs
be
loath
to
haue
his
Maiestie
,
our
soueraigne
(
I
meane
the
king
of
England
)
to
be
his
enemie
?
we
see
by
common
experience
,
if
a
man
purchase
but
the
il
wil
of
a
Iustice
of
peace
in
his
countrie
,
or
of
some
other
superior
person
,
how
it
is
requited
againe
one
time
or
other
.
But
to
prouoke
the
Lord
of
Hoastes
against
him
(
who
is
a
consuming
fire
)
who
can
but
looke
for
a
requitall
at
his
hands
,
who
saith
:
and
that
of
right
:
Reuenge
is
mine
,
and
I
will
repay
,
and
of
whome
it
is
also
saide
,
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
Lord
,
As
we
may
see
by
example
,
how
seuere
he
hath
shewed
himselfe
euen
towards
his
moste
deere
children
,
Adam
,
Dauid
,
Paul
&
others
:
for
can
any
of
them
say
but
as
they
sinned
against
him
,
so
he
punished
them
for
it
euen
to
the
eating
of
a
peece
of
an
Apple
:
as
Saul
would
haue
sometime
done
to
Ionathan
for
tasting
a
little
hony
,
and
yet
good
Lord
what
sinnes
are
here
committed
amongst
vs
on
euerie
side
against
the
Lord
,
not
in
the
singuler
number
as
the
prophet
noteth
saying
(
Atrespas
)
but
in
the
plural
number
,
euen
to
Milions
and
multitudes
:
it
followes
Then
will
I
stretch
out
my
hand
vpon
it
.
q.
d.
or
declare
and
shewe
foorth
my
power
,
my
Iustice
,
my
iudgement
,
and
my
wrath
.
Two
manner
of
waies
may
it
bee
saide
that
the
Lord
God
Almightie
dooth
stretch
foorth
his
hand
,
that
is
to
say
,
eyither
to
saue
or
to
destroy
,
as
in
the
136.
Psalme
,
verse
12.
where
it
is
said
,
that
hee
brought
out
Israell
from
amongst
them
,
(
meaning
the
Egiptians
)
with
a
mightie
hand
and
stretched
out
arme
.
So
in
the
Prophet
Hose
.
11.
Chap:
3.
vers
.
I
led
Ephraim
also
as
one
should
beare
him
in
his
armes
:
but
they
knew
not
that
I
healed
them
.
As
Dauid
againe
likewise
saith
.
Ps.
77.
verse
15.
Thou
hast
redeemed
thy
people
with
thine
arme
,
euen
the
Sonnes
of
IACOB
and
IOSEPH
.
As
since
that
time
,
how
hath
the
Lord
stretched
out
his
arme
for
vs
,
and
for
our
deliuerance
,
Anno
1588.
when
the
great
inuafion
was
pretended
by
the
Spanish
Nauie
.
And
againe
,
since
that
1605.
when
the
Gun-powder
treason
was
prepared
for
to
haue
made
hauocke
of
vs
all
?
The
Lord
lifted
vp
his
mightie
and
stretched
out
arme
for
our
defence
and
succour
,
Osanna
his
holye
name
haue
the
praise
for
it
.
Now
as
for
the
defence
and
preseruation
of
his
people
,
the
Lord
stretcheth
out
his
arme
,
when
they
walke
in
his
waies
,
and
turne
to
him
by
repentance
.
So
likewise
when
he
intendeth
to
correct
or
punish
his
people
for
their
Rebellions
against
him
,
he
is
saide
to
stretch
out
his
hand
,
as
we
read
in
Iob.
when
Sathan
saide
to
God
concerning
Iob.
Stretch
out
thyne
hand
,
and
touch
all
that
hee
hath
,
&c.
q.
d.
punish
and
plague
him
.
&c.
Likewise
in
Ieremy
the
15.
Chap.
verse
6.
We
reade
thus
.
Thou
hast
forsaken
me
saith
the
Lord
and
gone
backward
(
meaning
the
Iewes
)
therfore
wil
I
stretch
out
my
hand
against
thee
,
and
destroy
thee
,
for
I
am
wearie
of
repenting
.
(
Vppon
it
)
By
these
words
we
learn
,
that
whether
they
are
taken
literally
or
figuratiuely
,
that
both
the
earth
it selfe
,
and
the
people
which
dwell
on
the
earth
,
and
are
earthlye
minded
,
are
in
the
hand
of
the
Lord
,
&
subiect
vnto
his
correction
,
for
as
he
correcteth
the
one
by
famine
,
dearth
,
Pestilence
,
warre
,
&c.
So
hee
smiteth
the
other
and
the
fruites
thereof
with
blasting
,
drought
,
Mildew
,
Caterpillers
and
such
like
.
So
that
to
whether
of
either
he
stretcheth
out
his
hand
,
they
must
indure
and
suffer
it
,
which
may
teach
vs
in
due
time
to
fly
vnto
the
lord
for
succour
,
helpe
and
fauour
,
especially
when
wee
see
his
hand
stretched
fourth
both
towards
the
one
&
the
other
.
For
not
onely
our
staffe
of
bread
is
broken
,
whereby
many
of
the
poorer
sort
of
people
are
plagued
,
but
also
the
earth
it selfe
is
smitten
,
wherby
in
many
places
her
fruites
&
encrease
haue
failed
,
it
cannot
be
denyed
.
(
And
I
will
breake
the
staffe
of
bread
therof
)
q.
d.
I
will
punish
the
people
of
that
place
with
dearth
and
scarsitie
of
corne
,
and
with
hunger
and
famine
.
These
words
are
partly
figuratiue
as
the
former
,
&
therfore
the
more
deeply
to
be
considered
.
For
many
waies
is
the
lord
said
to
break
the
staffe
of
bread
,
acording
as
I
finde
in
his
holy
writ
,
as
now
I
wil
declare
vnto
you
,
to
the
end
that
you
may
perfectlye
vnderstand
the
meaning
of
these
wordes
,
and
the
will
of
the
Lord
contained
in
them
.
Three
maner
of
waies
doe
I
finde
that
these
words
may
conueniently
be
taken
:
as
first
,
when
the
Lord
doth
diminish
or
abate
the
fruites
of
the
earth
,
as
of
Wheate
,
Barly
,
Rye
,
&c.
and
so
bring
in
a
dearth
&
famine
amongst
the
people
,
as
he
foretelleth
by
Moses
,
saying
,
The
Lord
shall
smite
thee
with
a
consumption
,
and
with
the
Feauer
,
and
with
a
burning
Ague
,
and
with
feruent
heate
,
and
with
the
sword
,
and
with
blasting
&
myldew
,
&c.
This
also
he
fore-sheweh
by
Ezechiel
to
come
vpon
the
Iewes
in
their
Captiuitie
,
saying
,
Thou
shalt
also
take
vnto
thee
Wheat
,
&
Barly
,
and
beanes
,
and
Lintell
and
Millet
and
Vetches
,
and
put
them
in
a
vessel
,
and
make
thee
bread
thereof
,
according
to
the
number
of
the
daies
,
that
thou
shalt
sleep
vppon
thy
side
,
&c.
And
in
the
16.
verse
of
the
same
Chapter
,
he
saith
;
I
wil
break
the
staffe
of
bread
in
Ierusalem
,
and
they
shall
eate
bread
by
weight
,
and
drinke
water
by
measure
,
and
with
astonishment
:
meaning
through
the
rarity
&
scarsenes
of
Corn
,
&
this
is
the
first
way
of
breaking
the
Staffe
of
bread
.
And
after
the
which
way
or
maner
,
the
Lord
hath
broken
our
staffe
of
bread
in
some
measure
in
this
Land
,
by
causing
the
earth
to
faile
of
her
encrease
of
some
sort
of
graine
,
as
Wheate
especially
.
The
second
way
or
meane
,
whereby
the
staffe
of
breade
is
broken
,
is
,
when
though
there
bee
Corne
sufficient
in
the
land
,
(
as
yet
is
)
notwithstanding
the
earth
failing
her
encrease
,
(
through
the
charitable
assistance
of
some
other
Nations
)
yet
the
price
therof
is
so
enhaunsed
and
raised
vp
through
the
couetousnes
and
cruelty
of
the
Corn-breeders
,
buyers
and
sellers
,
Conueyers
and
Corn-mongers
,
that
the
poore
are
not
able
to
compasse
it
.
And
though
they
do
for
a
time
hold
out
by
selling
and
pawning
all
that
they
haue
,
yet
at
the
last
they
can
hold
out
no
longer
,
but
miserably
die
of
the
dearth
and
famine
.
Of
this
kinde
of
breaking
the
staffe
of
bread
,
the
Prophet
AMOS
maketh
mention
.
Chap.
8
verse
.
4.
5.
saying
:
Heare
this
,
O
ye
that
swallowe
vp
the
poore
,
and
make
the
needie
of
the
land
to
faile
,
saying
:
When
will
the
new
Moone
he
gone
,
that
we
may
sell
Corne
?
and
the
Sahoath
,
that
we
may
set
forth
Wheate
,
and
make
the
Ephah
small
,
and
the
shekell
great
,
and
falsifie
the
weights
by
deceit
?
As
wee
haue
many
amongst
vs
at
this
day
,
that
spie
out
their
oportunities
to
raise
their
prices
,
as
both
at
sowing
time
,
full
tide
,
&
the
latter
end
of
the
yere
.
By
this
means
it
may
be
also
truly
said
,
that
the
lord
hath
broaken
our
staffe
of
bread
,
for
though
heere
be
corne
and
graine
sufficient
in
the
land
(
as
I
haue
prooued
)
yet
the
price
is
inhaunsed
so
high
,
that
the
poore
cannot
attain
to
it
:
for
how
can
they
when
their
earnings
amount
not
to
aboue
foure
or
fiue
shillings
a
weeke
for
a
man
,
hee
hauing
seauen
or
eight
persons
depending
vpon
him
to
bee
releeued
with
the
same
:
as
for
example
,
I
know
many
poore
Ministers
,
yea
,
and
some
of
them
sufficient
preachers
,
who
hauing
but
ten
poundes
a
yeare
stipend
to
liue
on
,
who
are
charged
as
I
haue
said
,
whose
maintenance
will
not
suffice
to
finde
him
and
his
breade
onelie
,
after
the
rate
and
price
that
Corne
is
now
come
vnto
,
a
pittifull
case
:
consider
O
King
,
&
let
all
such
hard-hearted
Corne-sellers
and
consumers
of
their
bretheren
,
that
either
by
hardnesse
of
heart
,
couetousnesse
,
or
crueltie
,
transportation
or
conueying
away
of
Corne
from
their
natiue
countrie
and
neighbours
(
now
in
time
of
dearth
&
scarsitie
especially
)
to
Aliens
,
Pyrates
,
or
other
nations
,
and
see
and
suffer
their
poore
Bretheren
and
Sisters
at
home
to
lye
in
the
Streets
,
and
at
their
doores
,
and
complaine
,
and
pine
and
perish
.
Let
them
I
say
consider
what
the
Lord
of
hosts
saith
vnto
them
,
verily
thus
:
The
Lord
hath
sworne
by
the
excellency
of
Iacob
and
saide
:
surely
I
will
not
forget
any
of
their
workes
.
And
againe
,
shall
not
the
land
tremble
for
this
,
and
euery
one
mourne
therein
?
Amos.
8.
verse
.
4.
5.
As
if
he
should
say
to
them
hereafter
,
as
Abraham
once
said
to
Diues
.
Sonne
remember
that
thou
in
thy
life
time
liuedst
in
pleasure
,
and
Lazarus
in
paine
,
now
he
is
comforted
and
thou
art
tormented
.
The
third
and
last
way
whereby
the
Lord
is
said
to
break
the
Staffe
of
bread
,
is
when
the
Lord
giueth
the
fruits
of
the
earth
in
aboundance
,
and
habilitie
sufficient
to
prouide
them
,
in
somuch
that
many
eat
and
drinke
thereof
continually
,
and
yet
notwithstanding
,
they
are
alwaies
empty
,
hungry
and
not
satisfied
.
And
al
because
God
hath
not
blessed
it
vnto
them
,
neither
they
shewed
themselues
thankfull
vnto
him
therefore
:
for
how
many
of
this
sorte
of
people
may
a
man
finde
at
this
day
amongst
vs
,
that
sit
downe
and
eat
and
drink
and
fill
themselues
from
day
today
,
and
rise
vp
againe
,
neuer
thanking
the
lord
for
his
benefits
.
This
point
the
prophet
Ose
toucheth
,
Chap.
4.
10.
saying
,
For
they
shall
eat
and
not
haue
enough
,
they
shal
commit
adultery
and
shall
not
encrease
,
and
all
because
they
haue
left
off
to
take
heed
vnto
the
Lord
:
as
if
he
would
say
,
to
be
thankful
vnto
the
Lord
for
his
benefits
.
Agreeable
thereunto
the
Prophet
Hagge
.
Chap.
1.
4.
saith
also
;
Ye
haue
sowen
much
and
bring
in
little
,
ye
eat
but
ye
haue
not
inough
,
ye
drink
but
ye
are
not
filled
,
ye
cloth
you
,
but
ye
are
not
warm
,
ye
earn
much
,
but
ye
put
it
in
a
bottomles
bag
:
like
vnto
those
that
haue
the
dropsie
,
who
are
euer
drinking
,
&
are
euer
dry
;
or
as
the
couetous
,
who
are
alwaies
catching
,
and
neuer
satisfied
nor
content
,
and
all
because
the
Lord
doth
not
blesse
it
vnto
them
,
not
considering
that
the
blessing
of
God
,
maketh
rich
and
bringeth
no
sorrowes
with
it
,
Pro.
10
,
22.
It
is
wonderful
to
consider
(
if
many
had
grace
so
to
do
)
how
much
the
blessing
of
God
,
auaileth
in
this
case
:
For
to
speake
vpon
mine
owne
experience
heerein
;
I
haue
seene
where
the
creatures
of
God
haue
bene
receiued
without
reuerence
,
and
giuing
of
thankes
;
that
as
much
hath
bene
weekely
dououred
in
bread
onely
of
two
persons
,
as
where
they
haue
ben
taken
with
sobriety
and
thankfulnes
,
hath
sufficed
eight
other
persons
,
yea
and
those
eight
in
better
liking
and
state
,
then
the
other
two
.
As
we
read
of
Daniel
and
his
fellowes
,
who
feeding
on
pulse
,
and
drinking
water
,
were
in
better
liking
then
those
that
had
the
kings
portion
.
I
speak
it
I
say
vppon
perfect
knowledge
and
experience
.
Of
which
sort
of
people
,
the
Poet
Iuuenall
maketh
mention
,
to
haue
bene
in
his
time
,
of
whome
he
writeth
thus
,
Nos
numerus
sumus
,
fruges
consumere
nati
,
meaning
,
that
there
were
a
number
borne
(
as
it
seemed
)
to
no
other
end
but
onely
to
eat
,
and
drink
and
die
.
Of
whome
the
Apostle
saint
Paul
maketh
mention
,
saying
,
For
many
walke
of
whome
I
haue
tolde
you
often
,
and
now
tell
you
weeping
,
that
they
are
:
the
enemies
of
the
crosse
of
Christ
,
whose
end
is
damnation
,
whose
belly
is
their
God
,
whose
glory
is
their
shame
,
which
minde
earthly
thinges
,
&c.
From
whence
it
may
appeare
,
that
when
the
Lord
breaketh
the
staffe
of
bread
,
blesseth
not
the
labour
:
where
thanksgiuing
is
not
vsed
,
neither
sobrietie
practised
nor
regarded
,
there
is
both
hunger
and
famine
continually
.
Which
may
serue
for
an
Item
,
to
all
Epicures
,
Atheists
,
and
swaggerers
,
that
neither
think
on
God
receiuing
his
benefits
,
nor
thanke
him
for
them
being
receiued
.
But
me
thinkes
I
heare
it
demaunded
,
wherefore
doth
the
Lord
vse
such
darke
and
figuratiue
speeches
in
deliuering
his
message
vnto
his
people
?
partly
for
the
deepe
sense
and
manifold
vses
thereof
to
be
made
,
and
partly
as
our
saniour
saith
,
Mat.
13.
13.
To
you
it
is
giuen
to
know
the
misteries
of
the
kingdome
of
God
,
That
is
,
to
the
prudent
,
studious
,
and
louers
of
wisedome
:
for
as
the
greatest
treasures
are
commonly
found
in
the
deepest
mines
,
and
the
sweetest
kirnell
within
the
hardest
shell
:
so
the
darker
speech
,
the
deeper
sense
,
and
the
harder
words
,
the
higher
mistery
:
As
may
appeere
by
that
which
heere
ensueth
.
For
like
as
a
staffe
is
a
strength
&
stay
vnto
an
old
,
lame
,
&
impotent
person
in
his
gate
,
if
it
be
whole
and
sound
;
or
as
a
man
that
hath
a
iorney
to
goe
,
taketh
a
staffe
in
his
hand
,
aswell
for
defence
(
if
any
danger
hap
)
as
also
for
other
necessary
vses
;
which
if
it
be
crackt
or
broken
,
standeth
in
no
steed
,
but
if
it
be
whole
,
it
auaileth
much
:
So
bread
is
vnto
the
body
of
man
a
necessary
supply
,
to
support
him
in
the
affaires
of
this
life
,
so
long
as
he
can
haue
it
:
but
if
it
hap
to
be
scanted
or
with-holden
from
him
,
he
cannot
longindure
:
Both
which
may
teach
vs
these
good
dueties
,
First
,
dayly
and
dilligently
to
aske
it
at
the
hands
of
God
by
prayer
,
as
also
to
returne
vnto
him
due
sacrifice
,
of
praise
and
thanksgiuing
therefore
:
In
both
which
respects
,
no
doubt
but
there
are
many
very
negligent
and
remisse
.
But
howsoeuer
,
or
whensoeuer
it
is
broken
or
diminished
,
we
see
by
this
,
that
is
heere
saide
,
that
our
sinnes
are
the
cause
of
it
:
but
for
what
sinne
or
sinnes
?
there
is
the
question
:
for
some
thinke
it
is
for
pride
,
and
so
it
may
well
seeme
,
for
was
there
euer
such
flaunting
in
fashions
,
or
cost
in
coloures
?
such
lasing
and
fasing
,
cuts
or
conceites
,
as
are
now
adaies
vsed
of
many
,
who
neuer
stint
cutting
of
whole
cloth
into
iags
and
rags
,
and
all
for
a
little
paltry
pride
,
and
filthy
fashion
,
most
contrary
vnto
Christ
his
coat
,
which
had
no
seame
?
which
although
in
mistery
doth
teach
an
other
thing
;
yet
in
plaine
words
should
teach
vs
to
make
our
garments
somewhat
decent
,
modest
,
and
christian-like
.
Some
againe
thinke
that
couetousnes
is
the
cause
thereof
,
aswell
it
may
be
supposed
:
for
was
there
euer
such
lease-monging
,
copie
catching
or
running
for
reuersions
,
as
is
now
a
daies
?
for
if
a
man
haue
but
a
life
or
two
in
his
liuing
(
if
it
be
any
thing
better
then
his
yearely
rent
)
he
shal
be
sure
to
haue
it
taken
ouer
his
head
,
if
he
bestirre
not
himselfe
the
better
:
or
if
he
haue
20.
or
30.
yeares
to
come
in
his
lease
,
except
he
make
the
better
haste
,
he
is
like
to
come
too
short
of
a
further
estate
:
yea
though
the
yeres
current
and
vnexpired
be
not
like
to
be
ended
before
the
worlde
be
ended
.
Some
againe
thinke
whoredome
to
be
the
cause
of
this
dearth
,
which
indeede
so
ouerfloweth
the
land
as
Noes
flood
did
sometime
the
world
.
Some
impute
it
vnto
vsury
and
extortion
,
for
neuer
was
there
such
vsury
I
suppose
,
for
heere
is
vse
vpon
vse
,
that
is
,
vse
for
the
vse
,
beside
vse
for
the
principall
,
notwithmanding
that
the
Prophet
Dauid
hath
said
.
Lord
who
shall
dwell
in
thy
Tabernacle
,
or
rest
in
thy
holy
hill
?
Euen
he
that
hath
not
giuen
his
mony
to
vsury
,
nor
taketh
reward
against
the
innocent
.
Ps.
15.
1.
5.
And
as
for
extortion
I
say
no
more
,
but
let
all
those
that
take
fees
in
offices
or
for
office
,
take
heed
thereof
.
Others
thinke
that
drunkennes
is
the
cause
that
our
Staffe
of
bread
is
broken
;
some
say
swearing
,
for
neuer
was
there
more
of
either
.
Thus
Quot
homines
tot
sententiae
(
as
they
say
)
so
many
men
,
so
many
mindes
.
But
if
I
might
enterpose
my
Iudgement
among
the
rest
,
concerning
the
very
efficient
,
&
operatiue
cause
indeed
of
this
breaking
the
Staffe
of
bread
amongst
vs
;
I
would
say
with
Salomon
,
In
quo
quis
peccat
,
in
eo
punietur
,
that
is
,
wherin
a
man
offendeth
or
sinneth
,
therein
or
thereafter
,
he
shal
be
punished
.
Sap.
11.
13.
whereunto
Moses
astipulateth
,
saying
:
Pro
mensura
peccati
,
erit
plaga
,
that
is
,
according
to
the
measure
of
the
trespas
,
or
hurt
,
the
punishment
shall
be
.
Deu.
25.
2.
Now
,
if
the
equitie
both
of
deuine
and
humane
lawes
be
such
,
that
wherein
a
man
sinneth
or
trespasseth
,
therin
or
therafter
,
he
shal
be
punished
;
then
although
the
least
of
those
sinnes
before
recited
,
haue
deserued
to
haue
our
Staffe
of
bread
broken
:
yet
more
properly
to
define
thereof
,
I
may
say
,
that
as
the
Lord
hath
three
manner
of
waies
broken
our
staffe
of
bread
,
so
there
may
be
gathered
three
speciall
causes
,
more
iustly
procuring
the
same
then
the
rest
.
Like
as
we
read
that
the
sinnes
of
Sodome
and
Gomore
,
were
pride
,
fulnes
of
bread
,
that
is
,
gluttony
and
drunkennes
,
aboundance
of
idlenes
,
and
not
strengthning
the
hand
of
the
poore
;
yet
when
we
rightly
consider
of
their
punishment
,
we
shall
finde
that
as
they
burned
in
vnlawfull
lust
one
towards
an
other
,
so
were
they
burned
and
consumed
with
fire
and
brimstone
from
heauen
:
like
as
our
late
Arch-traytors
,
that
intended
to
blow
vp
others
with
Gunne-pouder
,
were
some
of
them
stroke
downe
with
the
same
,
and
others
so
scorched
,
that
they
carried
it
to
their
graues
,
So
righteous
is
God
in
all
his
waies
,
and
holy
in
all
his
workes
.
Thus
in
like
manner
may
we
suppose
,
that
of
this
threefold
breaking
our
staffe
of
bread
,
there
may
be
gathered
three
capitall
crimes
,
or
principall
causes
aboue
the
rest
.
As
first
,
our
great
contempt
of
the
heauenly
Manna
,
and
sweete
foode
of
our
soules
;
our
disobedience
to
the
word
of
God
,
I
meane
,
so
plentifully
and
purely
preached
amongst
vs
.
And
this
dooth
DAVID
most
plainely
prooue
in
the
ps.
81.
verse
13.
whereas
he
saith
:
O
that
my
people
would
haue
hearkened
vnto
me
,
That
is
,
vnto
my
word
preached
amongst
them
;
and
Israell
had
walked
in
my
waies
!
Marke
the
answere
,
verse
16.
Then
would
I
haue
fed
them
with
the
fat
of
wheat
,
and
with
hony
,
out
of
the
rocke
would
I
haue
sufficed
thee
.
As
if
he
would
haue
saide
,
because
ye
haue
not
hearkened
to
my
word
,
nor
obeyed
the
same
,
I
haue
scanted
your
bread
and
broken
the
staffe
thereof
.
But
heere
haply
you
will
say
,
of
what
manner
of
persons
is
the
word
of
God
so
despised
,
as
you
speake
of
?
First
,
of
the
Recusant
Papists
,
that
will
not
heare
it
read
nor
preached
,
except
it
be
of
a
Masse
priest
,
and
that
in
the
latine
tongue
.
Secondly
,
of
the
Precisian
,
that
cares
not
to
heare
it
read
in
the
church
at
all
,
nor
preached
,
except
it
be
of
such
a
minister
as
doth
refuse
subscription
.
Yea
but
those
are
esteemed
and
taken
for
the
most
zealous
professours
of
al
:
They
would
indeed
be
so
accounted
,
but
I
finde
by
experience
,
that
they
haue
done
more
harme
in
the
Church
,
than
euer
the
Recusant
papists
did
,
that
would
not
come
to
church
at
all
For
heereby
the
ministery
is
reproached
,
the
word
despised
,
and
the
people
so
destracted
,
that
wheras
before
they
were
very
attentiue
to
the
word
read
and
preached
,
and
duely
resorted
to
their
seuerall
parishes
;
now
they
runne
some
one
way
and
some
another
,
as
it
were
so
many
sheep
without
a
Shepheard
,
not
suffering
wholesome
doctrine
,
but
hauing
their
eares
itching
,
do
after
their
owne
lusts
,
get
them
an
heape
of
teachers
,
euen
as
S.
Paul
long
since
prophesied
,
2.
Tim.
4.
verse
3.
The
third
and
last
sort
of
them
that
contemne
the
word
,
are
those
,
old
and
cold
protestants
that
do
vsually
and
daily
come
and
sit
before
the
minister
&
heare
but
how
?
none
otherwise
then
those
Isralites
of
whome
the
Prophet
Ezechiel
maketh
mention
,
saying
,
For
they
come
to
thee
,
as
the
people
vse
to
come
,
&
my
people
sit
before
thee
,
and
heare
thy
words
,
but
they
will
not
doe
them
,
for
with
their
mouthes
they
make
iestes
,
and
their
heart
goeth
after
their
couetousnes
:
and
loe
,
thou
art
vnto
them
as
a
iesting
song
of
one
that
hath
a
pleasant
voyce
,
and
can
sing
well
,
for
they
heard
thy
words
,
but
they
do
them
not
.
And
thus
is
the
word
of
God
contemned
in
a
manner
of
all
,
or
at
the
least
of
the
greatest
part
of
the
people
amongst
vs
.
The
second
cause
of
this
our
staffe
of
breade
broken
,
is
,
(
as
I
take
it
)
the
corrupting
or
abusing
of
those
good
creatures
of
Wheate
and
Barlye
,
which
God
so
plentifully
hath
heretofore
powred
downe
vpon
vs
,
as
for
many
yeares
past
they
haue
bin
.
But
happily
you
wil
say
,
wherin
or
how
haue
we
abused
them
?
Behold
,
&
I
wil
shew
you
:
First
,
of
wheat
,
wherwith
the
Lord
hath
made
as
a
sure
promise
to
feede
vs
with
the
finest
Flower
therof
:
haue
not
we
turned
it
from
the
right
vse
thereof
,
in
filling
our
bellyes
,
vnto
the
fineing
of
our
necks
,
by
changing
it
from
making
of
bread
into
making
of
starch
?
a
most
vile
and
abhominable
abuse
,
when
you
shall
haue
in
some
one
little
town
in
this
Land
as
much
wheat
weekly
spent
in
making
of
Starch
as
in
making
of
bread
:
and
as
for
the
other
graine
of
Barlie
,
who
knowes
not
how
many
waies
it
is
,
and
hath
bin
mispent
of
many
:
some
feeding
their
Hogs
,
some
their
Dogs
and
Horses
therewith
,
where
as
Christ
himselfe
was
content
to
feede
himselfe
therewith
,
&
feasted
many
thousands
.
Others
conuerting
it
into
mault
in
such
excessiue
manner
and
measure
,
as
passeth
to
speake
of
,
&
then
transporting
it
who
knowes
whether
?
that
both
the
price
is
enhaunsed
therby
as
you
see
,
&
drunkennes
dayly
maintained
:
for
what
is
it
to
haue
an
hundred
bushels
of
Mault
brewed
in
one
little
Towne
euerie
weeke
in
the
yeare
,
where
as
twentie
would
suffice
?
One
of
the
sinnes
of
Sodome
was
(
as
you
haue
heard
)
fulnesse
of
bread
,
so
I
may
say
,
that
one
of
the
chiefe
sinnes
of
this
land
is
fulnesse
of
drinke
,
and
surely
not
the
least
,
nor
in
the
last
place
of
those
which
haue
caused
this
our
Staffe
of
breade
to
be
broaken
.
For
if
a
man
do
but
note
the
abhominable
quaffing
and
carowsing
,
with
kneeling
on
their
knees
to
their
God
Bacchus
(
I
suppose
)
as
it
is
vsed
in
many
places
,
in
taking
of
their
liquor
,
it
would
make
any
Christian
heart
to
ake
to
beholde
or
heare
thereof
.
This
I
say
,
I
take
to
be
not
onely
the
cause
or
one
of
the
causes
why
the
staffe
of
our
corporall
foode
is
broken
;
but
also
of
our
Spirituall
in
so
many
places
scanted
,
through
the
strength
of
many
,
who
are
strong
to
set
vp
drunkennesse
,
as
the
Prophet
Esay
writeth
.
Capter
.
5.
who
should
bee
rather
dealing
and
distributing
of
that
liquor
,
of
the
which
if
a
man
once
taste
or
drinke
of
,
hee
shall
neuer
more
be
a
thirst
,
as
our
sauiour
showeth
,
Io.
4.
14.
This
is
it
that
the
Prophet
Amos
meant
,
saying
:
Chapter
.
8.
11.
Beholde
,
the
daies
come
saith
the
Lord
,
that
I
will
bring
a
Famine
in
the
land
,
not
a
Famine
of
Breade
,
nor
a
thirst
of
water
,
but
of
hearing
the
word
of
the
Lord
.
Which
famine
euen
in
these
our
daies
of
dearth
&
scarsitie
,
hath
not
bene
a
little
threatned
,
and
which
thirst
is
ten
thousand
times
worse
then
the
former
.
For
this
is
the
famine
of
the
soule
,
and
the
spirituall
drought
that
the
Prophet
Ieremy
speaketh
of
Chap.
30.
ver.
38
saying
:
Siccitas
super
aquas
.
A
drought
is
vpon
his
waters
,
and
they
shall
be
dryed
vp
.
&c.
For
by
how
much
the
soule
is
more
precious
then
the
body
,
by
so
much
the
more
is
the
death
or
famine
of
it
to
be
lamented
,
then
of
the
other
.
But
heere
it
may
bee
demaunded
whether
that
the
same
bee
the
causes
of
the
one
as
the
other
?
no
,
for
as
the
thinges
be
different
,
so
the
causes
are
likewise
contrarie
,
&
yet
being
considered
in
a
spirituall
thought
,
we
shall
finde
them
verie
correspondent
the
one
to
the
other
.
For
as
disobedience
,
corrupting
,
&
vnthankfulnesse
are
the
causes
of
the
one
,
so
reiecting
&
neglecting
are
the
causes
of
the
other
.
Euen
as
the
Israelites
when
they
were
cloyed
with
Manna
,
murmured
,
and
had
Quailes
;
so
manye
amongst
vs
at
this
day
,
beeing
drunken
with
superfluitie
(
but
not
of
Wine
)
haue
spewed
vp
againe
that
which
was
good
at
the
first
receauing
,
and
haue
longed
for
that
which
was
worse
,
as
the
Israelites
did
for
the
flesh-pots
of
Egipt
.
Now
concerning
the
third
cause
which
I
haue
assigned
to
vnthankfulnesse
;
for
as
much
as
the
Lord
in
a
maner
looketh
for
nothing
else
at
our
hands
,
for
all
the
benefits
that
hee
hath
giuen
vs
,
appeareth
by
Dauid
.
Psalm
.
116.
verse
,
12.
17.
where
he
saith
,
What
shall
I
giue
or
render
vnto
the
Lord
for
all
his
benefits
towards
mee
?
The
answere
is
,
I
will
offer
to
thee
a
sacrifice
of
praise
,
and
will
call
vpon
the
name
of
the
Lord
:
as
if
he
would
say
,
I
will
giue
him
thankes
,
and
praise
his
name
.
And
againe
,
Psame
.
63.
vers.
5.
6.
As
long
as
I
liue
I
will
magnifie
thee
on
this
manner
,
and
will
lift
vp
my
hands
in
thy
name
:
my
soule
shall
bee
satisfied
euen
as
it
were
with
marrowe
and
fatnesse
,
when
my
mouth
prayseth
thee
with
ioyfull
lippes
.
Yet
our
mouthes
cannot
so
doe
,
because
they
are
otherwise
filled
with
Oathes
,
Cursses
,
Blasphemies
,
and
other
prophanes
,
or
else
vtterlye
mute
and
silent
,
as
I
haue
shewed
.
Thus
much
concerning
the
causes
both
origninall
and
accidentall
of
Dearth
,
the
Metaphores
,
or
phrase
of
speech
,
the
sense
and
meaning
thereof
,
and
the
Misteries
and
Doctrines
therein
contained
.
And
so
now
I
come
to
the
effects
and
fruits
thereof
.
(
And
I
will
send
Famine
vpon
it
)
this
Famine
as
you
haue
heard
is
to
bee
taken
two
manner
of
waies
;
that
is
,
eyther
for
the
defect
of
Spirituall
or
of
Corporall
foode
.
Concerning
the
first
,
which
I
holde
moste
proper
vnto
this
place
,
the
whole
scriptures
are
pregnant
,
shewing
how
God
,
not
onely
threatned
,
but
also
brought
the
same
to
passe
in
all
ages
,
punishing
sometimes
therewith
some
particular
places
and
persons
:
sometimes
whole
Nations
,
and
sometimes
the
whole
world
,
as
wee
read
in
Ge.
Ch:
12.
26.
41.
&
47.
How
the
Lord
visited
the
South
in
the
daies
of
Abraham
and
Iacob
:
Egipt
in
the
daies
of
Pharaoh
,
Samaria
&
Ierusalem
&
other
Nations
from
time
to
time
.
The
prophets
Esay
,
Ieremie
,
and
Ezechiel
in
one
and
the
selfe
same
Chap
,
viz.
the
14.
(
as
if
they
had
spoken
al
three
with
one
mouth
,
as
they
did
by
one
spirit
)
doe
shew
that
the
Lord
will
kil
the
root
of
Palestina
,
and
not
leaue
the
rebellions
of
Iuda
&
Ierulem
,
vnpunished
with
famine
.
How
iust
&
true
the
Lord
is
in
al
his
promises
&
propheseings
,
our
own
experience
can
best
of
all
bear
witnes
,
who
haue
tasted
the
twigs
of
this
rod
three
seuerall
times
within
the
space
of
twentie
foure
yeres
,
wherein
we
haue
or
might
haue
heard
and
seene
the
poore
,
miserablye
crying
,
and
dying
through
the
extreamitie
of
dearth
and
famine
.
Oh!
but
happilye
you
will
say
,
I
neuer
heard
or
saw
any
such
.
Ans.
But
I
haue
,
who
am
both
auritus
and
oculatus
testis
:
that
is
,
both
an
eare
and
an
eye
witnesse
thereof
.
Indeed
I
think
that
many
of
superiour
place
haue
not
seene
so
much
:
for
as
the
common
saying
is
,
Aquila
non
capit
muscas
,
the
Eagle
taketh
no
Flies
,
because
shee
soareth
so
hye
.
And
so
doe
many
of
the
richer
sort
of
this
world
,
sildome
or
neuer
beholde
nor
heare
,
or
thoroughlye
feele
and
vnderstand
the
State
of
the
poore
distressed
:
As
Diues
little
felt
what
were
Lazarus
paines
or
hunger
.
But
in
as
much
as
the
Lord
hath
said
he
wil
send
famine
vpon
the
land
that
committeth
a
trepasse
against
him
,
let
that
bee
one
proofe
.
Like
as
that
wofull
fact
of
that
Woman
in
Samaria
,
that
sodde
her
Sonne
one
day
,
and
complained
to
the
King
that
her
Neighbour
would
not
doe
the
like
for
her
next
day
.
But
heere
it
may
be
demaunded
vnto
what
maner
of
persons
this
dearth
of
ours
is
a
Plague
,
or
a
famine
?
Ans.
Not
vnto
the
rich
I
suppose
,
for
they
feele
it
not
,
no
more
then
Pharaoh
did
the
dearth
in
Egipt
,
and
therefore
it
may
well
be
called
the
poore
mans
plague
,
for
so
it
is
:
But
what
?
you
wil
then
say
haue
not
the
rich
sinned
as
well
as
the
poore
?
yes
.
And
haue
not
they
procured
this
plague
as
wel
as
the
poore
?
yes
.
Why
then
are
not
they
punished
as
the
rest
?
My
censure
you
shall
see
.
First
I
say
with
the
Apostle
Saint
Peter
,
that
iudgement
beginneth
at
the
house
of
God
.
Secondly
like
as
Pharao
felt
not
the
stroake
of
dearth
in
Egipt
,
nor
his
iolly
courtiers
about
him
,
yet
you
see
how
afterward
hee
and
they
were
all
destroyed
in
the
red
sea
.
So
when
God
hath
visited
the
poore
(
which
are
his
owne
house
)
hee
will
come
vppon
the
mighty
with
greater
iudgements
afterwards
:
for
as
Salomon
saith
,
the
mighty
shal
be
mightily
tormented
,
Sap.
6.
6.
And
Dauid
saith
:
He
will
not
verily
cleere
the
wicked
.
It
followeth
.
And
I
wil
destroy
both
man
and
beast
forth
of
it
:
Such
is
the
iealousie
and
wrath
of
Almightie
God
,
that
when
sinners
will
not
repent
,
he
not
onely
doth
punish
their
sinnes
to
the
third
and
fourth
generation
;
but
also
extendeth
the
same
,
aswell
vnto
the
vnreasonable
creatures
,
such
as
the
Beasts
and
Birdes
are
,
as
vnto
the
vnsensible
earth
and
fruites
thereof
,
by
making
it
either
as
hard
as
yron
vnder
foote
,
or
else
the
Heauen
as
brasse
ouer
head
.
q.
d.
Both
shall
bee
vnfruitefull
and
vnseasonable
;
so
that
by
their
distemperature
,
the
Beastes
or
Cattel
shall
likewise
be
destroyed
,
As
for
example
,
what
murrens
of
Cattel
,
and
rots
of
Sheepe
haue
wee
had
in
this
Land
,
within
the
space
of
these
fewe
yeares
past
?
And
as
for
the
persons
that
dyed
that
way
,
who
can
tell
the
number
or
names
of
them
?
And
so
I
come
to
the
third
and
last
part
of
this
Text
,
wherein
are
set
downe
the
helpes
and
remedies
of
this
dearth
now
beeing
,
if
they
may
be
effectually
put
in
practise
.
It
followes
:
Though
these
three
men
,
Noe
,
Daniel
and
Iob
were
amongst
them
,
they
shall
deliuer
but
their
owne
soules
by
their
Righteousnes
,
saith
the
Lord
:
But
mee
thinkes
I
heare
some
say
,
what
helpes
or
remedies
are
to
be
found
or
gathered
from
these
wordes
?
or
what
point
of
doctrine
or
knowledge
is
heere
to
be
had
concerning
the
same
?
Answere
.
Surely
all
that
euer
the
word
of
God
teacheth
to
be
done
in
such
a
case
;
and
that
is
enough
and
sufficient
,
if
wee
had
eyes
to
see
,
or
hearts
to
vnderstand
.
But
in
as
much
as
many
haue
eies
and
see
not
,
and
hearts
and
vnderstand
not
,
(
for
the
natural
man
perceiueth
not
the
things
that
pertaine
to
the
spirit
of
God
)
for
how
can
he
,
seeing
that
they
are
spiritually
discerned
?
Therfore
haue
I
thought
good
at
this
time
to
lay
open
more
at
large
the
sence
,
Doctrin
,
&
vses
of
this
Scripture
.
But
first
let
vs
consider
what
coherence
or
reference
,
it
may
haue
with
other
places
of
like
nature
:
for
in
Ieremy
the
15.
Chap.
v.
1.
it
is
saide
vpon
like
occasion
,
Though
Moses
&
Samuel
stood
before
me
,
yet
mine
affection
could
not
bee
toward
this
people
.
The
sence
or
meaning
of
both
which
places
is
thus
:
that
there
is
no
entreatie
with
the
Lord
for
the
wicked
and
vnrepentant
people
of
the
world
:
But
in
no
case
anye
preiudice
vnto
the
faithfull
flocke
of
Iesus
Christ
.
For
,
as
we
may
see
how
absolutely
the
Lord
refuseth
to
heare
Moses
and
Samuel
,
praying
for
them
,
yet
it
shutteth
not
the
dore
of
repentance
to
the
faithful
,
and
penitent
,
as
we
finde
in
verse
15.
&
19.
where
the
Lord
both
promiseth
vnto
Ieremy
,
that
if
hee
would
returne
vnto
him
,
and
the
people
with
him
,
they
should
bee
brought
againe
,
and
stand
before
the
Lord
.
And
Ieremy
for
his
owne
part
(
notwithstanding
the
former
communication
)
prayeth
saying
:
O
Lord
,
thou
knowest
,
remember
mee
,
and
visite
,
and
reuenge
mee
of
my
persecutors
,
take
mee
not
away
in
the
continuance
of
thy
wrath
,
&c.
Euen
as
in
this
place
it
is
saide
,
though
Noe
,
Daniel
,
and
Iob
were
amongst
them
,
&c.
where
againe
we
learne
,
that
as
there
is
no
place
nor
reason
of
reconciliation
,
left
vnto
the
wicked
,
continuing
in
their
wickednes
,
yet
the
faithfull
and
repentant
(
how
few
soeuer
they
be
)
haue
alwaies
free
accesse
vnto
the
throane
of
grace
,
so
oft
as
they
shal
return
vnto
the
Lord
their
God
,
which
maketh
much
for
the
consolation
of
the
godly
,
as
on
the
contrary
part
,
it
may
increase
the
terrour
&
trouble
of
the
wicked
,
more
and
more
:
which
doctrine
the
Prophet
Dauid
maketh
plaine
,
ps.
32.
10.
saying
;
Many
sorrowes
shall
come
to
the
wicked
,
but
he
that
trusteth
in
the
Lord
,
mercy
shall
imbrace
him
on
euery
side
.
A
most
euident
example
we
haue
of
this
,
in
the
destruction
of
Core
,
Dathan
and
Abiram
,
with
their
company
:
&
the
deliuerance
of
Moses
and
Aaron
,
with
their
partakers
,
notwithstanding
there
was
offring
of
Incense
on
both
sides
,
yea
,
and
that
at
one
&
the
selfe
same
time
,
yet
the
rebellious
part
onely
perished
and
the
obedient
were
preserued
and
deliuered
.
Againe
,
when
the
plague
was
begunne
,
and
the
wrath
of
the
Lord
gone
foorth
,
for
the
murmuring
of
those
that
escaped
the
swallowing
of
Corah
(
as
were
read
in
the
same
chapter
,
v.
14.
so
that
there
died
14.
thousand
and
seauen
hundered
in
a
short
time
,
and
the
Lord
had
saide
,
that
he
would
destroy
euen
the
whole
congregation
;
yet
when
Aaron
at
the
commaund
of
Moses
,
had
taken
a
Censer
,
&
put
fire
therein
of
the
Altar
,
with
Incense
,
and
made
the
attonement
,
hee
standing
betweene
the
dead
and
the
liuing
,
the
plague
ceased
.
A
singuler
document
for
vs
at
this
day
,
who
standing
in
the
like
predicament
of
punishment
of
(
for
as
they
were
punished
with
the
plague
of
pestiilence
,
for
their
rebellions
against
the
ministers
of
God
,
enen
so
we
for
our
rebellions
against
the
word
of
God
with
dearth
and
Famine
)
and
therfore
had
neede
to
take
our
Censers
,
that
is
,
our
hearts
,
and
put
fire
therein
,
(
as
Salomon
saith
in
the
person
of
Wisdome
)
My
Sonne
giue
mee
thy
heart
,
,
and
put
therein
the
fire
and
zeale
,
that
wee
may
bee
feruent
in
Prayer
,
and
call
vpon
the
name
of
the
Lord
earnestlye
,
as
our
high
Priest
Iesus
Christ
hath
taught
by
his
owne
example
;
who
in
his
Agonie
,
when
the
hand
of
the
Lord
was
vpon
him
,
as
wee
reade
in
S.
Luke
,
chap.
22.
verse
.
44.
prayed
most
instantly
.
This
is
the
verie
doctrine
of
this
place
,
for
what
doth
the
prophet
else
mean
,
when
he
saith
:
Though
Noe
,
Daniel
&
Iob
,
that
were
amongst
them
?
but
this
,
that
such
men
as
these
were
,
who
called
vpon
the
name
of
the
lord
in
their
troubles
,
as
Daniel
preached
his
word
faithfully
as
Noe
,
and
practised
the
same
effectually
in
their
conuersations
,
as
Iob
did
,
shal
deliuer
their
own
soules
by
their
righteousnes
,
that
is
,
such
as
repent
them
truely
of
their
sinnes
,
and
put
their
trust
in
the
Lord
,
euen
as
Salomon
likewise
teacheth
saying
:
When
there
shal
be
famine
in
the
land
:
when
there
shall
be
pestilence
,
blasting
,
or
Mildew
,
Groshopper
,
or
caterpiller
,
when
the
enemie
shall
beseidge
them
in
the
cittie
of
the
Land
,
or
any
plague
,
or
any
sicknesse
.
Then
what
prayer
or
supplication
soeuer
shall
be
made
of
any
man
,
or
of
al
thy
people
Israel
,
when
euerie
one
shal
knowe
his
owne
Plague
,
and
his
own
disease
,
&
shal
stretch
forth
his
hands
towards
this
house
,
meaning
the
Temple
:
Heare
thou
then
in
heauen
thy
dwelling
place
,
and
be
merciful
and
giue
euerie
man
according
to
his
waies
,
as
thou
doost
knowe
his
heart
,
for
thou
onely
knowest
the
hearts
of
the
Children
of
men
.
Thus
doth
Salomon
(
like
as
Moses
)
teach
,
how
in
al
our
troubles
and
distresses
,
we
must
take
the
censure
of
a
troubled
and
sanctified
soule
,
and
come
to
the
Lord
his
Temple
,
wheresoeuer
two
or
three
shall
bee
gathered
together
in
the
name
of
the
Lord
Iesus
Christ
,
and
make
our
praiers
and
supplications
,
knowing
&
acknowledging
our
plague
,
and
our
disease
,
that
is
,
our
own
fin
,
&
shal
stretch
forth
our
hands
towards
the
new
Ierusalem
:
that
then
God
will
heare
in
heauen
his
dwelling
place
,
and
be
mercifull
,
&
giue
euery
one
according
to
his
waies
.
Therefore
shall
euerie
one
that
is
Godly
saith
Dauid
,
Psalm
.
32.
6.
make
his
praier
vnto
thee
in
time
,
when
thou
maist
be
found
.
And
therefore
are
these
Patriarkes
and
Prophets
heere
named
,
Noe
,
Daniel
and
Iob
,
who
all
of
them
called
vpon
the
Lord
in
their
necessities
,
and
were
holpen
as
we
read
in
Gen.
7.
Dan.
6.
Iob.
39.
chapters
.
For
heere
by
prayer-making
or
calling
on
the
Lord
,
is
ment
the
whole
worship
of
God
,
a
part
put
for
the
whole
,
as
likewise
our
Sauiour
teacheth
in
the
Gospell
saying
:
Come
vnto
me
all
ye
that
are
wearie
and
laden
and
I
wil
ease
you
,
where
by
comming
vnto
me
,
Christ
teacheth
what
hee
would
haue
vs
to
doe
,
namely
:
First
to
beleeue
in
him
,
to
heare
his
word
,
to
receiue
his
Sacraments
,
to
sanctifie
his
Saboaths
and
powre
foorth
our
hearts
before
him
,
in
all
maner
of
praier
,
confession
,
thanks-giuing
,
&
supplication
,
as
we
learn
in
1.
Tim.
2.
1.
Therfore
doth
the
prophet
heere
say
;
Though
Noe
,
Daniel
,
and
Iob
were
amongst
them
;
signifying
heereby
,
how
small
the
number
of
true
conuerts
should
bee
in
all
ages
.
Likewise
Noe
before
the
Law
,
amongst
the
Patriarkes
,
as
Daniel
vnder
the
Lawe
amongst
the
Prophets
,
and
Iob
without
the
Lawe
amongst
the
Gentiles
.
Againe
,
like
as
Noe
signifieth
rest
,
so
there
should
be
few
at
al
times
in
the
Church
that
should
bee
at
rest
or
peace
with
God
,
through
a
true
and
liuelye
faith
in
Iesus
Christ
.
And
as
Daniel
signifieth
iudgement
of
the
Lord
,
so
there
should
be
fewe
that
vnderstand
aright
his
iudgements
.
And
as
Iob
signifieth
sorrowfull
,
so
there
should
be
few
truely
sorrowfull
or
penitent
for
their
sinnes
,
as
by
perfect
experience
wee
prooue
it
in
these
daies
;
for
notwithstanding
the
Gospell
hath
long
time
shined
amongst
vs
;
and
the
iudgements
of
God
haue
bene
plentifully
powred
down
vpon
vs
,
both
by
sea
&
land
,
by
Fire
&
water
,
Plague
and
Pestilence
,
Dearth
and
Famine
,
&c.
yet
where
is
one
Noe
or
preacher
of
righteousnes
,
that
buildeth
vp
the
Arke
(
as
God
bad
him
)
as
he
did
?
or
where
is
one
Daniel
that
refuseth
the
Kings
portion
,
and
prouision
;
that
is
,
any
pleasure
or
profit
of
this
life
,
and
contents
himselfe
with
pulse
and
water
,
giuing
himselfe
to
prayer
and
fasting
,
as
Daniel
did
?
or
where
is
one
Iob
to
be
found
so
patient
and
penitent
,
that
of
whome
it
may
bee
saide
,
as
it
was
of
him
in
all
his
afflictions
,
that
in
all
this
hee
sinned
not
,
neither
charged
God
foolishly
:
for
these
be
the
verie
true
helps
&
meanes
to
redresse
this
dearth
&
Famine
,
if
it
wold
please
God
to
giue
vs
such
grace
.
The
Lord
be
mercifull
vnto
vs
,
and
create
in
vs
new
hearts
,
and
right
spirits
,
that
wee
may
in
due
time
breake
off
our
sinnes
by
repentance
,
and
turne
to
the
Lord
our
God
with
all
our
heartes
vnfainedly
.
Amen
.
(
Were
amongst
them
)
q.
d.
either
to
preach
to
them
as
Noe
did
to
the
olde
world
,
or
to
pray
for
them
,
as
Daniel
did
for
the
Israelites
in
Captiuitie
,
or
to
giue
example
of
holy
life
,
as
Iob
did
of
all
long
suffering
,
patience
,
and
repentance
,
which
are
the
verie
true
meanes
and
remedies
of
these
iudgements
of
God
now
inflicted
vpon
vs
,
as
I
haue
shewed
,
and
as
the
Prophet
Dauid
prooueth
moste
plainelye
in
the
67.
Psalme
saying
:
Let
the
people
praise
thee
O
God
,
yea
,
let
all
the
people
praise
thee
,
Then
shall
the
Earth
bring
foorth
her
encrease
,
and
God
,
euen
our
own
God
shall
giue
vs
his
blessing
.
Where
vnder
the
word
(
Praise
)
are
contained
all
the
dueties
of
our
deuotion
towards
God
,
as
Faith
,
Prayer
,
Preaching
,
Repentance
,
holy
life
,
&c.
But
happilye
heere
some
will
say
,
haue
not
wee
manye
Godlye
Preachers
,
deuout
Orators
,
and
diuine
liuers
amongst
vs
at
this
day
as
euer
were
?
as
Daniel
was
then
liuing
amongst
the
Iewes
,
as
likewise
this
prophet
Ezechel
,
a
man
of
God
,
&c
True
it
is
,
that
both
Daniel
and
Ezechiel
were
then
liuing
,
&
amongst
the
Iewes
,
as
it
is
to
be
hoped
that
there
are
many
of
the
Seruants
of
God
amongst
vs
at
this
day
,
both
Prophets
and
Pastors
,
and
yet
by
reason
of
the
captiuitie
that
they
were
in
,
and
the
peoples
Idolatrie
which
they
had
sette
vp
in
their
hearts
,
(
as
this
Prophet
Ezechiel
sheweth
in
the
beginning
of
this
14.
Ch.
how
they
had
done
,
saying
:
Son
of
man
,
these
men
haue
set
vp
their
Idols
in
their
harts
,
and
put
the
stumbling
blocke
of
their
iniquities
before
their
face
,
should
I
being
required
answere
them
?
I
say
,
what
by
reason
of
the
peoples
Idolatrie
,
and
their
captiuitie
and
hard
entreaty
,
they
were
neither
regarded
nor
beleeued
.
As
many
of
the
seruants
of
God
amongst
vs
at
this
day
are
in
like
maner
dealt
with
:
from
whence
may
be
gathered
,
that
the
people
doe
not
make
that
vse
of
Gods
seruants
,
whether
absent
or
present
amongst
them
,
as
they
ought
to
do
:
God
graunt
this
sinne
be
not
amongst
vs
,
but
it
is
greatly
to
be
feared
that
it
is
,
for
where
is
one
Zaccheus
amongst
the
rich
that
standeth
forth
,
and
saith
in
this
needefull
time
of
comfort
,
Beholde
Lord
,
the
halfe
of
my
goods
I
giue
to
the
poore
,
&c.
or
where
is
their
one
Lidiaes
heart
so
opened
,
that
doth
cheerfully
receiue
or
charitably
refresh
the
seruants
of
God
as
she
did
?
I
say
,
where
is
there
one
Man
or
one
Woman
so
wonne
by
the
word
that
layeth
a
part
one
linke
of
his
Golden
chaine
,
one
lace
of
her
veluet
fleeue
,
or
a
bateth
one
breadth
of
their
broade
ruffes
,
or
setteth
a
part
one
dish
of
their
dainty
superfluities
at
euery
feast
,
towards
the
releefe
of
so
many
poore
Lazares
as
abound
round
about
vs
at
this
day
?
yea
,
what
haue
I
seene
to
the
contrarie
?
namely
thus
:
that
where
there
hath
bene
a
motion
made
on
the
Saboath
day
in
the
Church
by
the
minister
to
the
whole
congregation
assembled
in
the
behalfe
of
two
poore
,
sicke
,
naked
,
hungrie
,
and
impotent
persons
for
some
releefe
;
there
hath
bene
gathered
in
the
same
day
,
in
the
afternoone
,
foure
times
as
much
for
a
Beareward
and
his
beare
,
as
hath
bene
giuen
and
collected
towardes
those
two
poore
Christian
persons
,
which
argueth
the
coldnesse
of
charitie
in
manye
hearts
,
and
the
deadnes
of
deuotion
amongst
those
that
should
shine
as
Lampes
in
all
manner
of
good
workes
aboue
others
.
So
that
of
the
true
zealous
:
deuout
and
charitable
conuerted
Christian
indeed
,
I
may
say
as
Iob
speaketh
of
the
good
interpreter
;
if
there
bee
one
amongst
a
thousand
it
is
maruaile
:
wherefore
,
in
the
way
of
a
general
Admonition
,
I
say
,
let
him
that
thinketh
he
standeth
,
take
heed
least
he
fall
,
for
but
onely
Noe
,
Daniell
,
and
Iob
shall
deliuer
their
ownesoules
by
their
righteousnes
,
that
is
,
from
the
plague
or
punishment
that
I
wil
bring
vppon
them
,
from
whence
ariseth
a
double
question
to
be
dissolued
.
First
,
whether
any
man
can
deliuer
his
own
soule
by
his
righteousnes
?
Secondly
,
whether
there
be
any
such
righteousnes
in
man
,
as
that
thereby
he
should
deliuer
his
owne
soule
,
or
the
soule
of
another
man
from
any
present
plague
or
punishment
,
or
from
euerlasting
death
,
as
some
suppose
?
To
the
first
I
answere
,
that
no
man
can
deliuer
his
soule
,
nor
the
soule
of
another
man
from
death
temporall
,
or
eternall
,
which
the
Prophet
Dauid
prooueth
plainly
saying
:
Yet
a
man
by
no
meanes
can
redeeme
his
brother
,
he
cannot
giue
his
ransome
to
God
,
so
precious
is
the
redemption
of
their
soules
&
the
continuance
for
euer
,
that
he
may
liue
stil
for
euer
,
&
not
see
the
graue
.
Ps.
49.
ver.
7.
8.
9.
Secondly
,
to
approue
that
there
is
no
such
righteousnes
in
man
,
as
therby
to
deliuer
his
owne
Soule
,
the
prophet
Dauid
saith
plainelye
,
Psalme
143.
2.
Enter
not
in
iudgement
with
thy
Seruant
O
Lord
,
for
no
flesh
is
righteous
in
thy
sight
.
And
the
Prophet
Esay
,
Chap.
64.
verse
6.
saith
,
But
we
haue
bene
all
as
an
vncleane
thing
,
and
all
our
righteousnesse
is
as
filthy
cloutes
.
Saint
Paul
also
teacheth
,
that
not
by
the
workes
of
righteousnesse
which
wee
haue
wrought
,
but
according
to
his
mercie
hee
saued
vs
,
by
the
washing
of
the
newe
birth
,
and
renewing
of
the
holye
Ghost
.
Tit.
3.
5.
But
then
you
will
say
,
how
dooth
the
Prophet
heere
say
,
that
they
should
deliuer
but
their
owne
soules
by
their
righteousnesse
?
that
is
,
as
I
haue
shewed
already
;
from
some
temporall
plague
or
punishment
threatned
or
deserued
.
As
wee
reade
of
the
King
of
Niniuie
and
his
people
,
how
they
preuented
their
destruction
by
repentance
which
otherwise
should
haue
ensued
within
fortye
daies
.
Of
Hezekia
,
who
calling
vppon
the
Lord
in
the
time
of
his
sickenes
,
and
truely
repenting
,
prolonged
his
daies
for
15
:
yeres
afterward
,
&
so
examples
might
be
giuen
of
many
others
.
Againe
,
it
may
bee
answered
,
that
Soule
in
this
place
is
taken
for
the
life
of
man
,
as
Ionas
declareth
the
like
.
Io.
4.
3.
saying
.
And
now
O
Lord
,
I
beseech
thee
to
take
away
my
life
,
for
it
is
better
for
me
to
die
then
liue
.
Where
the
Latine
word
which
is
put
for
life
is
Anima
,
which
signifieth
the
soule
,
so
that
the
righteousnesse
of
any
man
,
that
is
,
his
perfection
,
vprightnesse
,
or
holinesse
of
life
,
is
but
to
deliuer
him
from
some
temporall
Plague
or
punishment
,
and
not
that
neither
,
except
hee
require
and
seeke
it
at
the
handes
of
God
,
in
and
by
the
righteousnesse
,
merits
,
and
Mediation
of
Iesus
Christ
.
By
whome
as
the
Apostle
saith
,
Col.
4.
13
:
I
am
able
to
doe
all
thinges
by
the
helpe
of
Christ
,
who
strengthneth
me
,
and
without
whome
we
are
able
to
do
nothing
,
as
himselfe
teacheth
.
Ion.
15.
vers.
5.
saying
:
Sine
me
potest
is
nihil
.
Without
mee
yee
can
doe
nothing
.
But
dooth
not
this
gaine
say
the
opinion
of
our
aduersaries
the
Papists
,
both
for
Inuocation
&
Saints
,
and
for
merrit
of
workes
?
let
it
be
well
considered
that
followeth
,
and
ye
shall
see
,
The
words
that
followe
are
these
,
(
Saith
the
Lord
)
which
words
are
added
for
a
confirmation
of
the
former
Doctrine
in
mine
opinion
,
as
if
the
holy
Ghost
had
foreseene
,
(
as
no
doubt
but
he
did
)
how
much
heereafter
it
would
bee
impugned
,
as
wee
see
how
it
is
come
to
passe
at
this
day
,
amongst
our
aduersaries
the
Papists
,
who
relye
much
vpon
the
helps
and
audience
of
persons
departed
this
life
;
and
also
teach
and
holde
both
the
merrit
of
the
person
,
and
of
the
worke
,
affirming
that
there
is
such
a
dignitie
in
the
person
,
that
Infants
dying
immediatelye
after
Baptisme
,
are
worthy
of
eternall
life
;
because
although
they
want
good
workes
,
yet
are
not
voide
of
this
kinde
of
merrit
.
And
for
the
merrit
of
workes
,
they
say
there
is
such
a
dignitie
or
excellencie
in
the
work
,
wherby
it
is
made
fit
&
enabled
to
deserue
euerlasting
life
for
the
dooer
.
For
works
(
as
they
holde
)
are
meritorious
two
waies
.
First
by
couenant
,
because
God
hath
made
a
promise
of
reward
to
them
.
Secondly
,
by
their
owne
dignitie
,
for
Christ
hath
merited
that
they
should
merit
,
(
as
they
say
)
both
which
pointes
are
sufficiently
repelled
by
this
our
Text
,
wherein
the
prophet
saith
:
Though
these
three
men
,
Noe
,
Daniel
and
Iob
,
&c.
which
were
as
holy
,
worthy
and
excellent
as
euer
were
any
,
yet
they
shal
deliuer
but
their
own
soules
by
their
owne
righteousnesse
:
By
which
falleth
to
ground
all
merrit
of
workes
,
as
well
of
congruo
and
condigno
,
as
of
supererogation
,
&
that
because
partlye
as
our
text
saith
,
They
shall
deliuer
but
their
own
soules
,
as
also
because
no
flesh
is
righteous
in
his
sight
:
whereby
,
neither
Infants
,
how
young
soeuer
they
die
,
(
who
are
defiled
in
the
wombe
)
and
elders
who
liue
they
neuer
so
long
,
yet
cannot
boast
of
one
daies
cleanenesse
,
nor
iustly
say
,
my
heart
is
pure
;
&
further
,
because
all
our
dignitie
,
excellencie
and
righteousnes
is
non
otherwise
than
a
defiled
cloath
:
finally
,
if
any
man
would
builde
vp
inuocation
of
Saints
heeron
,
besides
,
the
verie
expresse
words
of
our
Text
,
the
Apostle
Saint
Paul
will
tell
vs
,
that
there
is
but
one
mediator
betweene
God
and
man
,
euen
Iesus
Christ
,
who
gaue
himselfe
a
ransome
for
al
men
,
to
be
a
testimonie
in
due
time
,
1.
Tim.
2.
5.
6.
And
so
as
God
,
which
is
the
God
of
al
trueth
,
hath
spoken
and
said
,
Though
Noe
,
Daniel
and
Iob
were
amongst
them
,
yet
they
shall
deliuer
but
their
owne
soules
by
their
righteousnesse
:
which
may
teach
vs
not
to
build
our
saluation
vpon
any
mans
holines
,
guifts
,
or
perfection
,
but
rather
euerie
man
to
looke
vnto
God
,
and
to
the
doctrine
of
his
holy
word
,
which
teacheth
first
that
the
iust
shall
liue
by
faith
:
and
secondly
that
he
will
reward
euerie
man
according
to
his
workes
,
that
is
,
to
them
which
by
continuance
in
well
dooing
seeke
glorie
and
honor
,
and
immortallitie
,
eternall
life
:
but
vnto
them
that
are
contentious
,
and
disobey
the
truth
,
and
obey
vnrighteousnesse
,
shall
be
indignation
and
wrath
.
Therefore
let
no
man
so
deuote
himselfe
vnto
other
men
,
though
they
seeme
as
holy
,
iust
,
and
righteous
as
Noe
,
Dantel
and
Ioh
,
that
in
respect
of
them
,
him
or
them
;
they
contemne
all
others
.
A
common
fault
in
these
daies
.
God
for
his
mercies
sake
giue
vs
eies
to
see
,
and
hearts
to
vnderstand
,
the
holy
misteries
of
his
sacred
word
,
that
we
be
not
onely
hearers
of
the
same
,
but
doers
also
.
And
for
so
much
as
by
our
sins
,
we
haue
caused
thy
iudgements
of
dearth
and
famine
(
with
the
rest
)
to
be
powred
vpon
vs
,
giue
vs
O
Lord
a
true
touch
and
feeling
thereof
inwardly
in
our
hearts
,
that
wee
dally
no
longer
with
our selues
in
our
sinnes
,
and
abuse
of
thy
good
creatures
,
but
rather
consider
with
our selues
how
farre
and
how
much
we
haue
thereby
prouoked
thy
wrath
:
remembring
also
that
for
eating
one
peece
of
an
Apple
,
thou
expelledst
Adam
out
of
Paradice
;
&
for
one
lye
thou
destroyedst
Ananias
and
Zaphira
:
And
for
gathering
of
a
few
stickes
on
the
Saboath
day
,
thou
causedst
that
Israelite
to
bee
stoned
.
But
our
sinnes
against
thee
committed
haue
not
bene
by
one
and
by
one
,
but
by
Millions
and
Thousands
,
so
that
if
we
should
take
vpon
vs
to
number
them
,
wee
know
not
where
to
begin
,
nor
how
to
make
an
end
.
And
yet
thou
continuest
holy
,
&
sendest
foorth
the
light
of
thy
word
,
and
the
found
of
thy
Trumpet
to
awake
and
raise
vs
vp
,
and
to
guide
our
feet
into
the
way
of
peace
.
O
Lord
make
vs
wise
vnto
the
kingdome
of
heauen
&
that
we
may
no
longer
relye
vpon
our
owne
wits
,
workes
or
wisdome
,
which
is
carnal
,
sensual
,
and
diuelish
:
but
teach
vs
how
to
deliuer
our
owne
soules
by
our
righteousnesse
,
that
thou
maist
deliuer
both
our
soules
and
bodies
from
all
euill
,
both
heere
in
the
kingdome
of
grace
,
and
there
heereafter
in
the
kingdome
of
glorie
:
that
we
thy
Church
militant
may
be
like
thy
Church
Tryumphant
,
and
that
by
the
merits
and
mediation
of
Iesus
Christ
onely
,
in
whome
are
all
thy
promises
,
both
yea
and
Amen
.
Vnto
which
Iesus
Christ
,
with
thee
O
father
and
the
holy
Ghost
,
our
comforter
,
three
persons
in
one
eternall
and
blessed
deitie
be
giuen
all
praise
,
power
,
glorie
and
benediction
both
now
and
for
euer
.
Amen
.
A
Meditation
vpon
the
26.
verse
of
the
11.
Chap.
of
the
Prouerbes
;
which
may
fitly
be
called
,
The
poore-mans
Plea
.
Pro.
11.
verse
.
26.
He
that
withdraweth
Corne
,
the
people
will
curse
him
,
but
blessing
shall
be
vpon
his
head
that
selleth
Corne
.
LIke
as
for
the
incitation
and
stirring
vp
of
good
men
,
vnto
vertue
&
godlines
,
there
are
many
priuiledges
and
promises
set
downe
in
Gods
worde
,
for
their
further
encouragement
and
going
forward
therein
,
So
againe
on
the
other
side
,
for
the
terrour
and
reproofe
of
the
wicked
,
there
are
many
sentences
and
sayings
recorded
,
to
the
end
they
might
desist
&
leaue
off
their
wickednes
,
and
turne
to
the
Lord
their
God
.
Amongst
which
,
this
is
one
that
I
haue
read
vnto
you
,
and
yeeldeth
most
euident
demonstration
,
as
in
the
seuerall
parts
thereof
(
which
are
a
curse
and
a
blessing
)
may
ealsiy
be
gathered
.
For
in
the
first
part
it
is
saide
:
He
that
withdraweth
Corne
,
the
people
will
curse
him
:
from
whence
we
may
first
learne
,
that
like
as
it
is
not
vnlawfull
to
keepe
or
lay
vp
Corne
in
time
of
plenty
,
against
a
time
of
scarsitie
,
and
dearth
,
or
want
(
as
Ioseph
did
in
Aegipt
)
so
in
time
of
scarsitie
and
dearth
,
when
we
may
conueniently
spare
it
,
&
others
doe
want
it
,
then
to
with-holde
the
selling
of
,
or
to
keepe
it
hutched
vp
in
our
barnes
,
Ricks
or
Garners
,
in
hope
to
raise
the
price
of
it
,
and
to
enrich
our selues
by
vndooing
or
famishing
of
others
,
is
a
verie
inhumane
and
vnchristian
part
.
And
this
is
it
,
that
the
Holy
Ghost
reporteth
in
this
place
,
a
common
fault
at
this
day
,
for
as
wee
are
taught
by
the
Lawe
and
the
Prophets
,
To
doe
as
wee
would
bee
done
vnto
,
as
we
reade
in
Mat.
7.
verse
12.
Now
say
then
that
this
were
thy
case
,
or
mine
,
(
as
it
is
of
manye
thousands
)
that
either
of
vs
did
want
foode
or
rayment
,
would
we
be
content
so
to
be
dealt
withall
,
as
to
giue
or
paye
double
or
treble
the
price
for
eyther
,
as
they
were
vsed
to
be
sold
at
,
or
as
in
any
equitie
or
conscience
they
are
worth
?
for
so
are
many
compelled
to
do
,
or
else
they
cannot
haue
them
.
And
all
because
that
many
through
couetousnesse
and
crueltie
,
and
hardnes
of
heart
are
giuen
so
many
waies
to
with-drawe
their
Corne
from
their
Bretheren
as
they
doe
.
For
not
only
doe
they
hutch
and
hide
it
vp
in
their
Barnes
,
Rickes
,
and
Garners
,
not
vouchsafing
to
store
the
Markets
with
it
as
they
ought
;
But
also
when
they
bring
out
any
,
it
is
in
so
scant
and
pinching
a
manner
and
measure
,
and
at
so
hie
a
price
,
that
the
poore
who
moste
do
want
it
,
are
neuer
the
neere
,
beeing
not
able
to
compasse
it
.
Besides
this
,
when
they
cannot
sell
it
at
their
own
price
,
that
they
would
haue
for
it
,
they
set
it
vp
,
or
send
it
home
againe
,
and
then
transport
it
by
water
beyond
Seas
vnto
some
other
place
of
Marte
,
where
they
may
sell
it
at
their
pleasure
.
And
by
all
these
waies
may
it
be
said
that
they
with
draw
their
Corne
from
the
people
:
as
first
,
when
they
bring
it
not
to
the
market
,
secondly
when
they
sell
it
or
hold
it
at
too
deere
a
price
,
and
thirdly
when
they
transport
it
to
other
places
:
and
therefore
it
were
good
that
all
such
with-drawers
of
Corne
from
the
people
,
or
from
the
Market
,
did
well
consider
of
this
,
that
the
holy
Ghost
hath
heere
left
recorded
for
the
opening
of
their
hearts
,
if
they
be
not
past
cure
,
as
I
feare
me
many
of
them
be
;
for
he
that
doth
either
miserably
hutch
it
vp
in
his
Barne
,
as
the
rich
man
mentioned
in
the
12.
of
S.
Luke
,
that
built
his
barnes
bigger
,
or
hold
the
price
so
hie
,
that
the
poore
cannot
reach
it
,
as
many
did
in
the
daies
of
the
prophet
Amos
,
Chap.
8.
5.
saying
:
When
will
the
new
Moone
be
gone
,
that
we
may
sell
Corne
,
and
the
Saboath
,
that
we
may
set
foorth
wheate
,
and
make
the
Ephah
small
,
and
the
shekel
greate
,
and
falsifie
the
weights
by
deceit
?
or
vnneighbourly
transport
it
vn
to
other
nations
or
people
(
as
many
amongst
vs
do
at
this
day
)
the
which
how
dreadfull
and
damnable
a
thing
it
is
,
we
may
learne
by
these
manifolde
Doctrines
and
diuine
dueties
,
which
Christ
our
Sauiour
hath
left
recorded
in
his
holyword
,
teaching
vs
the
contrary
.
As
namely
&
first
of
all
,
to
be
merciful
,
and
therfore
saith
,
Bee
mercifull
as
your
heauenly
father
is
mercifull
:
meaning
thereby
,
that
wee
should
rather
giue
Corne
,
and
other
foode
franckly
and
freelye
vnto
those
that
want
it
,
then
by
any
cruell
and
couetous
meanes
,
to
with-draw
it
from
them
:
as
our
Saniour
plainely
in
an
other
place
saith
:
Giue
to
euerie
man
that
asketh
,
&
from
him
that
wold
borrow
,
turn
not
thy
face
away
.
This
also
was
the
meaning
of
Saint
Iohn
,
when
he
saide
,
Whosoeuer
hath
this
worlds
goods
and
seeth
his
brother
want
,
and
releeueth
him
not
,
how
dwelleth
the
loue
of
God
in
him
?
Beside
,
our
Salomon
heere
,
v.
25.
saith
to
the
same
purpose
,
That
the
soule
of
the
liberall
waxeth
fat
,
and
he
that
giueth
plentifully
shal
poure
foorth
.
As
if
he
would
say
,
as
we
commonly
say
,
he
shall
haue
neuer
the
lesse
at
the
yeres
end
:
yet
so
diffident
and
distrustfull
are
many
in
this
case
,
that
they
will
rather
say
with
the
Prince
,
mentioned
in
2.
Reg.
7.
2.
who
when
Eliza
prophesied
of
plenty
,
the
day
folowing
,
answered
the
man
of
God
thus
:
Though
the
Lord
would
make
windowes
in
heauen
,
could
this
come
to
passe
?
so
diffident
I
say
are
many
now
adoies
,
especially
of
these
withdrawers
of
Corne
,
that
if
a
man
speake
to
them
in
the
word
of
the
Lord
,
that
is
,
perswading
or
exhorting
them
to
liberallitie
towards
the
poore
,
or
vnto
destributing
of
their
Corne
to
the
needy
,
at
a
reasonable
price
,
by
any
the
sentences
or
sayings
of
Christ
,
or
manner
of
his
miracles
wrought
vnto
that
end
(
as
we
may
beholde
by
the
encrease
of
the
fiue
barly-loaues
,
&
two
fishes
,
&
seauen
loaues
,
and
a
few
fishes
at
an
other
time
)
they
wil
answer
,
as
the
prince
before
named
,
answered
Eliza
,
Though
the
Lord
would
make
windowes
in
heauen
&c.
For
which
cause
let
this
be
knowne
againe
vnto
them
,
that
he
which
soweth
sparingly
,
shall
reap
sparingly
.
As
by
the
example
of
Diues
that
rich
withdrawer
of
Corne
and
bread
(
for
by
Corne
heere
,
you
may
vnderstand
bread
,
drink
,
cloth
,
coin
,
or
any
such
like
thing
)
that
would
not
vouchsafe
poore
Lazarus
the
crustes
nor
crummes
of
his
trencher
,
when
he
lay
at
his
gate
,
begging
for
them
:
how
righteously
was
he
rewarded
againe
,
when
he
would
haue
had
of
Abraham
but
one
drop
of
water
to
coole
the
heat
of
his
tongue
,
being
tormented
in
hell
fire
,
and
could
not
haue
it
?
a
speciall
document
or
warning
to
all
with-drawers
of
Corne
,
Coyne
,
Cloth
,
or
comfort
from
their
bretheren
,
in
time
of
necessitie
and
distresse
.
Other
examples
are
left
recorded
in
Gods
word
,
to
this
end
and
purpose
,
viz.
to
stir
vp
the
hard
hearts
of
such
pittilesse
persons
,
as
hauing
aboundance
of
Corne
,
Cloth
,
&c.
in
possession
,
will
not
,
notwithstanding
al
that
can
be
saide
vnto
them
,
depart
from
one
mite
thereof
to
the
perishing
people
of
this
world
.
I
will
rehearse
but
onely
that
so
memorable
a
fact
of
Ioseph
,
as
it
is
recorded
in
Gen.
45.
28.
Vnto
whome
when
his
brethren
came
for
Corne
in
time
of
scarsitie
and
dearth
,
he
not
only
filled
their
sacks
with
Corn
sufficient
,
but
also
gaue
them
their
mony
backe
againe
,
which
they
had
brought
with
them
.
And
is
this
recorded
in
vaine
(
troe
yé
)
and
not
for
our
imitation
,
aswel
as
for
our
instruction
?
as
Saint
Paul
teacheth
,
saying
Ro.
15.
4
Whatsoeuer
things
are
written
afore
time
(
meaning
in
the
word
of
God
)
are
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scripture
,
might
haue
hope
.
But
alas
,
no
examples
can
moue
the
mindes
of
mortall
men
,
to
depart
from
this
transitory
trash
,
though
it
were
to
the
sauing
of
their
soules
.
Earthy
men
earthly
mindes
:
if
men
would
but
lift
vp
their
hearts
a
little
toward
the
Lord
,
and
beholde
the
senselesse
earth
with
the
flowers
and
fruits
therof
,
consider
the
the
Sunne
,
Moone
and
Starres
,
how
euerie
one
of
these
in
their
kinde
doe
yeelde
their
sent
,
sauour
,
taste
,
light
,
heate
,
and
comfort
to
man
;
it
might
something
mooue
them
to
shewe
pittie
and
compassion
towards
their
poore
bretheren
,
standing
in
neede
thereof
.
Of
the
Pellican
,
(
a
poore
Bird
)
it
is
reported
,
that
when
shee
hath
brought
foorth
her
young
ones
,
they
die
,
the
which
when
she
perceiueth
,
shee
lamenteth
their
death
three
daies
,
and
then
for
their
recouerie
vnto
life
againe
,
what
doth
shee
?
euen
stab
her selfe
in
the
brest
with
her
beake
,
vntil
the
blood
drop
out
,
which
she
letting
fall
vppon
her
young
ones
,
they
doe
immediately
reuiue
againe
,
but
shee
dies
for
it
her selfe
.
What
a
motiue
might
this
bee
to
such
vnmercifull
men
,
(
as
wee
haue
many
amongst
vs
)
that
in
the
like
case
,
beholding
many
of
their
Bretheren
and
Sisters
,
euen
(
as
it
were
)
deade
at
their
doores
,
or
little
better
,
will
not
droppe
nor
let
fall
one
pennye
out
of
their
Purses
,
nor
abate
one
shilling
of
their
prices
,
nor
one
bushell
of
their
corne
,
toward
the
releefe
,
comfort
,
or
reuiuing
of
so
manye
hunger-starued
soules
as
daily
pine
away
&
perish
,
and
all
by
reason
that
they
so
with-drawe
their
Corne
from
them
so
many
waies
as
they
doe
?
For
restraint
of
whose
cruel
&
couetous
conceites
,
let
it
be
considered
what
the
holy
ghost
hath
heer
left
recorded
,
saying
:
Him
that
with
draweth
the
Corne
,
the
people
will
curse
.
But
is
this
such
a
matter
(
wil
they
say
)
to
haue
the
cursse
of
the
people
?
what
care
I
for
the
curse
of
a
thousand
of
them
,
when
all
their
curses
wil
not
doe
mee
so
much
harme
,
as
one
of
my
bushels
of
wheate
or
Barlie
will
do
me
good
.
These
and
such
like
are
the
speeches
of
those
whose
hearts
are
glewed
to
their
golde
,
corne
,
and
earthly
commodities
,
in
such
wise
as
that
they
make
them
their
God
,
and
so
care
not
for
the
counsell
of
the
Lord
their
God
.
But
like
as
it
was
once
to
that
great
with-drawer
of
corne
mentioned
,
Luk.
12.
18.
whose
ground
brought
forth
fruits
plentiously
,
in
so
much
that
hee
saide
,
What
shall
I
doe
,
because
I
haue
not
roome
where
I
may
lay
vp
my
fruites
?
and
hee
saide
,
this
will
I
doe
,
I
will
pull
downe
my
Barnes
,
(
as
manye
set
vp
their
ricks
for
like
purpose
)
and
builde
greater
,
and
therein
will
I
gather
my
fruites
,
and
my
goods
.
And
I
will
say
to
my
Soule
,
thou
hast
much
goods
laide
vp
in
store
for
manye
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
(
or
as
wee
say
)
be
merrie
,
and
make
good
cheere
,
as
many
doe
at
this
day
:
but
what
was
said
to
him
in
the
end
?
God
saide
to
him
,
O
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
:
then
whose
shall
those
things
be
that
thou
hast
prouided
?
So
it
is
with
him
that
gathereth
riches
to
himselfe
,
and
is
not
rich
towards
God
,
and
so
it
is
with
al
these
,
none
so
merrie
with-drawers
of
corn
,
sellers
,
or
senders
away
therof
,
they
are
now
Iocond
and
merrie
,
but
the
time
will
come
,
when
they
shall
mourne
and
lament
.
And
heere
it
is
worth
the
nothing
,
that
the
Text
faith
.
They
shall
fetch
away
thy
Soule
,
whereby
is
ment
the
Deuill
and
his
Angells
:
for
like
as
it
is
recorded
of
Lazarus
that
pore
begger
when
he
died
,
that
he
was
caried
by
the
Angels
into
Abrahams
bosome
,
but
of
the
rich
man
there
mentioned
,
the
first
newes
that
we
heare
of
him
after
he
was
dead
,
he
was
in
hell
torments
.
Let
euery
one
therefore
that
liueth
in
his
pleasures
,
or
couetous
desires
(
as
this
rich
man
did
,
and
as
many
other
rich
men
doe
at
this
present
)
make
good
vse
heere
of
and
take
heed
of
withdrawing
their
Corne
,
Cloth
,
Coyne
,
or
any
thing
els
,
from
their
poore
bretheren
:
for
,
say
they
liue
neuer
so
pleasantly
or
happy
,
in
the
mean
time
the
people
do
curse
them
,
which
althogh
they
care
litle
for
;
yet
behold
how
great
&
grieuous
a
thing
it
is
to
haue
the
peoples
curs
deseruedly
:
for
although
it
be
saide
pro.
26.
2.
The
curse
causeles
commeth
not
,
or
shal
not
hurt
:
yet
the
curse
that
is
caused
deseruedly
,
by
crueltie
,
oppression
,
couetousnes
,
or
by
any
other
kinde
of
rigorous
dealing
,
or
violent
meanes
,
shal
not
passe
with
out
perril
&
paine
.
For
why
,
the
reason
is
euident
:
the
poore
crie
and
the
Lord
heareth
them
,
ps.
10.
17.
as
if
he
would
say
,
he
reuengeth
them
,
as
he
did
the
Israelites
against
the
Aegiptians
,
we
commonly
say
,
a
common
Proverb
,
Vox
populi
,
vox
dei
,
that
is
,
the
voice
of
the
people
is
the
voyce
of
God
,
or
that
which
the
people
doe
most
agree
vpon
or
speake
is
the
voice
of
God
,
q.
d.
whome
the
multitude
did
curse
,
God
himselfe
doth
curse
.
For
as
he
is
cursed
of
God
that
remooueth
the
land
marke
,
that
is
the
Merestone
or
ridge
of
his
neighbour
,
so
as
he
that
remooueth
or
withdraweth
the
Corne
from
the
people
:
at
the
least
we
must
take
it
for
a
grieuous
plague
,
to
be
iustly
prosecuted
or
persecuted
with
the
outcries
of
the
people
:
for
like
as
a
good
name
is
mote
ptetious
then
oyntment
,
and
to
be
preferd
before
gold
or
siluer
:
So
to
be
iustly
reproached
,
maligned
,
or
cursed
of
the
people
is
a
thing
very
loathsome
and
worse
then
the
losse
of
any
worldly
thing
beside
,
as
it
is
well
noted
by
the
holy
ghost
in
this
place
.
The
last
of
al
Gods
iudgements
against
sinners
,
&
the
greatest
is
,
Ite
maledicti
,
that
is
,
go
ye
cursed
:
that
's
Gods
curse
:
from
whence
we
may
learne
,
how
grieuous
a
thing
the
curse
of
man
is
.
Euen
the
greatest
grieuance
or
iniury
that
man
can
doe
to
man
,
as
we
may
gather
by
the
words
of
Iobs
wife
,
who
seing
her
husband
plagued
,
her
goods
and
children
destroyed
,
bids
him
curse
God
and
dye
:
As
if
she
would
haue
sayd
,
spit
out
all
thy
venome
or
,
seeing
thou
canst
doe
nothing
els
in
the
way
of
reuenge
,
curse
God
and
die
.
Like
vnto
that
of
Sampson
,
who
when
he
pluckt
downe
the
pillar
of
the
Temple
,
slewe
both
himselfe
and
the
Philistines
also
.
For
what
doth
a
man
or
a
woman
intend
,
or
mean
,
or
desire
,
when
they
curse
their
neighbour
or
aduersary
,
but
euen
the
greatest
mischiefe
,
plague
,
or
punishment
that
they
can
deuise
in
the
bitternes
of
their
soules
,
to
light
vpon
him
or
her
whome
they
curse
.
And
therefore
,
it
is
recorded
of
the
holy
ghost
in
Iude
,
v.
9.
as
a
caueat
to
all
christians
,
to
take
heed
of
cursing
others
,
or
causing
others
to
curse
them
.
By
the
example
of
Michael
the
Archangell
,
who
when
he
stroue
about
the
body
of
Moses
,
would
not
blame
him
with
cursed
speaking
,
but
only
said
The
Lord
rebuke
thee
.
But
happily
heere
some
will
demaund
how
it
falleth
out
that
the
deere
Saints
and
seruants
of
God
do
many
times
feele
the
stroak
of
this
sting
,
I
meane
the
curse
of
the
people
?
for
answere
whereunto
,
it
is
not
so
much
to
be
considered
who
are
cursed
(
for
all
are
subiect
ro
the
tiranny
of
the
tongue
)
(
as
we
see
by
Christ
himselfe
)
as
wherefore
they
are
cursed
:
for
if
it
be
for
righteousnes
,
or
reproouing
of
sinne
,
it
commeth
not
,
but
is
a
blessing
rather
,
as
our
Sauiour
sheweth
it
saying
,
Mat.
5.
11.
Blessed
are
ye
,
when
men
reuile
you
,
and
persecute
you
,
and
shall
falsely
say
all
manner
of
euill
against
youfor
my
names
sake
,
&c.
for
in
this
case
,
they
are
blessed
of
God
himselfe
:
but
if
it
be
for
secret
sinnes
against
God
,
or
for
open
iniuries
,
oppressions
,
and
trespasses
against
our
neighbours
;
then
let
them
take
heed
least
(
as
they
say
)
God
say
Amen
:
for
although
it
be
heere
said
,
The
people
will
curse
him
,
yet
as
it
apeareth
by
Dauid
,
2.
Sam.
16.
v.
10.
11.
God
himselfe
dooth
permit
and
suffer
it
,
it
being
his
iust
iudgement
against
such
persons
as
haue
sinned
against
him
.
The
which
the
Prophet
Dauid
wel
considering
,
would
not
suffer
Shimei
,
when
he
cursed
him
to
be
smitten
,
but
rather
saide
,
What
if
God
hath
bidden
him
,
it
may
be
that
God
will
looke
upon
mine
affliction
,
and
do
me
good
for
his
cursing
.
This
Moses
maketh
manifest
in
the
27.
of
Deu.
where
he
denounceth
euen
from
God
himselfe
,
many
sorts
of
people
accursed
,
which
would
not
walk
in
the
waies
of
the
almightie
,
but
transgresse
his
commaundements
:
as
thus
,
Cursed
is
he
that
curseth
father
or
mother
:
cursed
is
he
that
maketh
the
blinde
to
goe
out
of
his
way
.
This
dooth
Saint
Iames
also
confirme
,
saying
,
that
such
men
as
hourd
vp
their
riches
,
garments
,
gold
or
siluer
,
or
with-hold
the
wages
of
the
hireling
euen
til
it
rust
or
canker
by
them
,
or
the
moath
doth
fret
or
eat
it
,
hauing
no
compassion
on
the
poore
that
want
it
,
are
no
better
then
accursed
with
the
rest
,
euen
of
God
him selfe
,
as
appeareth
by
his
words
,
Chap.
5.
v.
1.
2.
3.
saying
,
Goe
to
now
ye
rich
men
,
weepe
and
howle
for
the
miseries
that
shall
come
upon
you
:
your
riches
are
corrupt
,
your
garments
are
moath-eaten
,
your
gold
and
siluer
is
cankered
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eat
your
flesh
as
it
were
with
fire
,
ye
haue
heaped
vp
treasure
against
the
last
daies
.
As
if
he
would
say
,
ye
are
accursed
all
and
euery
one
of
you
,
like
as
they
that
with-draw
their
Corne
from
the
poore
,
and
keepe
it
in
their
Barnes
,
Rickes
,
or
Garners
,
vntill
it
be
so
mouldie
or
fustie
,
that
the
Rats
and
Mice
wil
scant
eat
it
.
Therefore
let
them
take
good
heed
,
I
meane
al
cruel
&
couetous
Corn-breeders
,
buyers
,
Cornemasters
,
corne-mongers
,
cloath-maisters
,
and
euery
other
pinching
penny-father
,
who
are
such
louers
of
themselues
,
and
shew
so
little
pittie
towards
others
,
not
withstanding
that
they
swim
in
their
Superfluities
and
aboundance
of
all
wordly
treasures
and
pleasures
,
do
not
so
much
as
bring
forth
their
corne
,
coyne
,
nor
cloath
nor
any
thing
els
to
releeue
them
that
want
,
and
stand
in
destres
.
But
haply
,
it
may
heere
be
saide
,
are
there
not
many
good
lawes
and
orders
made
for
the
releeuing
and
keeping
of
the
poore
in
euery
Parish
,
and
euery
Parish
hath
ouer-seeers
,
to
prouide
them
harbour
and
sustenance
?
yes
it
is
so
I
graunt
,
and
yet
for
all
this
,
the
poorelie
still
&
complaine
in
vaine
,
without
both
house-roome
and
food
.
Though
the
King
make
his
statute
,
and
the
Iustice
send
his
precept
,
yet
saith
Christ
,
The
poore
ye
shall
haue
alwaies
with
you
,
and
so
we
haue
,
as
poore
as
euer
were
,
and
as
I
suppose
neuer
more
:
and
all
by
reason
of
such
with-drawers
of
Corn
,
as
be
now
a
daies
many
amongst
vs
;
who
notwithstanding
the
people
do
daily
curse
them
,
and
the
Lord
doth
curse
them
,
and
the
deuill
be
ready
to
fetch
them
;
yet
there
is
no
compassion
,
pittie
,
nor
redresse
.
But
what
will
all
these
with-drawers
of
Corne
,
and
with-holders
of
comfort
from
the
poore
do
,
when
he
shall
come
in
place
that
shal
say
vnto
them
,
when
I
was
naked
ye
cloathed
me
not
,
when
I
was
hungry
ye
fed
me
not
,
when
I
was
harbourlesse
ye
housed
me
not
,
nor
so
much
as
vouchsafed
me
a
nights
lodging
in
their
Barnes
,
&c.
Goe
ye
cursed
into
hell
fire
prepared
for
the
Deuill
and
his
angels
.
Now
if
God
reward
these
with-drawers
of
Corn
so
heauily
,
that
famish
or
starue
the
bodies
of
their
bretheren
and
sisters
,
by
with-drawing
or
keeping
from
them
their
corporall
foode
,
what
will
he
do
to
those
that
with-draw
and
with-hold
from
them
the
spiritual
foode
of
their
soules
?
and
do
not
break
to
them
the
bread
of
life
,
I
meane
that
do
not
preach
the
Gospell
of
Iesus
Christ
;
hauing
receiued
a
talent
that
way
,
or
holding
the
place
of
such
as
should
do
it
?
An
Item
to
all
Parsons
,
Vicars
,
Patrons
,
and
Fermors
of
spirituall
liuings
,
which
liue
by
the
sweat
of
other
mens
soules
;
&
yet
notwithstanding
so
muzzell
vp
the
mouth
of
the
Oxe
that
treadeth
out
the
Corne
,
that
where
the
Parsonage
is
many
times
worth
two
or
three
hundreth
pounds
by
the
yeare
,
the
Oxe
I
say
that
treadeth
out
the
Corne
,
that
is
,
the
Minister
that
breaketh
and
bringeth
the
foode
that
perisheth
not
,
hath
not
aboue
ten
pounds
or
twenty
markes
by
the
yeare
,
and
that
but
sorily
paid
too
:
If
this
be
not
a
with-drawing
of
Corne
and
all
other
necessaries
,
I
can
not
tell
what
is
.
O
consider
this
,
ye
that
swallowe
vp
the
poore
,
and
make
the
needy
of
the
land
to
faile
.
These
are
such
with-drawers
as
ye
heard
of
euen
now
,
that
hyre
labourers
to
reap
downe
their
fields
and
then
will
not
pay
them
their
wages
.
O
King
consider
:
O
King
of
Kings
remember
thy
chosen
flocke
,
and
send
vs
some
releefe
,
I
meane
thy
chosen
Israell
from
all
our
paine
and
griefe
.
O
consider
this
both
priest
and
people
,
for
where
the
word
of
God
is
not
preached
,
the
people
perish
,
not
in
body
but
in
soule
,
as
the
apostle
St.
Paul
proueth
plainly
:
saying
How
can
they
call
on
him
in
whome
they
haue
not
beleeued
:
how
can
they
beleeue
in
him
of
whome
they
haue
not
heard
?
how
can
they
heare
without
a
preacher
?
how
can
they
preach
except
they
be
sent
?
Ro.
10.
14.
And
yet
so
mindefull
is
he
of
his
promise
,
that
once
said
,
I
am
with
you
to
the
end
of
the
world
,
that
now
and
still
he
saith
vnto
his
little
flocke
Beholde
I
send
vnto
you
Prophets
,
and
wisemen
,
and
Scribes
,
&
what
followes
?
thus
,
and
of
them
you
shall
kill
and
crucifie
,
and
some
of
them
you
shal
scourge
in
your
Sinagogues
(
not
with
whips
of
cords
,
so
much
as
with
the
whips
of
your
whipping
)
tongues
,
and
of
them
you
shall
persecute
from
Cittie
to
Cittie
.
&c.
and
who
do
all
this
now
adaies
,
but
these
with-drawers
of
Corn
,
which
with-draw
not
onely
from
the
market
,
but
from
the
minister
;
not
onely
from
the
poore
,
but
from
the
preacher
,
and
from
the
church
and
all
:
may
I
not
complaine
with
the
Prophet
Amos
7.
8.
once
again
&
say
;
Shall
not
the
land
tremble
for
this
.
&
eueryone
mourn
that
dwell
therin
?
and
it
shall
rise
vp
as
a
flood
,
and
it
shall
be
cast
out
and
drowned
,
as
by
the
flood
of
Aegipt
,
that
is
,
destroyed
with
one
iudgement
or
other
.
It
followes
,
But
blessing
shal
be
vpon
his
head
that
selleth
corne
.
Hitherto
ye
haue
heard
of
the
curse
that
commeth
downe
on
the
heads
of
the
with-drawers
either
of
Corn
from
the
poore
people
or
of
mainteinance
from
the
minister
.
Now
of
the
blessing
that
belongeth
to
both
or
all
of
them
,
that
sell
their
Corne
at
a
reasonable
rate
,
and
in
due
time
,
or
breake
the
bread
of
life
,
or
giue
competent
mainteinance
to
the
Minister
.
And
first
,
whereas
Salomon
seemeth
to
vtter
his
speeche
in
the
singular
number
,
as
appeereth
by
the
words
,
Blessing
,
and
,
his
head
,
yet
it
shal
appeere
vnto
you
,
that
they
include
and
comprehend
,
both
a
pluralitie
of
blessings
,
and
a
multiplicitie
of
heads
,
or
parts
both
of
soule
and
body
:
for
such
is
the
wisedome
of
God
,
that
vnder
the
number
of
few
words
,
yea
&
those
most
commonly
darke
and
obscure
(
to
the
naturall
man
)
are
conteined
many
misteries
,
much
doctrine
,
and
great
knowledge
:
as
we
see
in
Christ
his
parrables
,
sweet
sentences
,
and
holy
sermons
,
vttered
in
the
gospell
:
and
all
to
this
end
,
that
like
as
we
say
a
man
must
cracke
the
Nut
before
he
can
eat
the
kirnell
,
so
he
would
haue
vs
to
study
,
pray
,
meditate
&
exercise
our selues
in
the
word
of
God
before
we
can
come
to
the
depth
of
knowledge
&
vnderstanding
of
his
truth
.
This
our
Sauiour
maketh
manifest
,
in
Mat.
13.
v.
11.
and
13.
saying
,
To
you
it
is
giuen
to
know
the
misteries
or
secrets
of
the
kingdome
of
heauen
,
q.
d.
To
you
my
desciples
that
followe
me
,
and
heare
my
voice
,
and
doe
seeke
for
the
kingdome
of
God
,
But
blessing
shal
be
vpon
his
head
,
or
blessings
,
for
God
is
not
as
man
,
who
when
he
hath
blessed
one
,
can
blesse
no
more
as
Isaac
blessed
Iacob
,
and
after
had
scant
a
blessing
for
Esaw
,
But
rather
as
Moses
,
who
,
when
he
had
blessed
one
tribe
,
blessed
an
other
,
and
neuer
left
vntill
he
had
blessed
them
all
.
Or
as
Christ
himselfe
,
who
when
he
had
pronounced
the
poore
in
spirit
blessed
;
he
proceeded
to
the
pure
in
hart
,
then
to
the
meeke
,
then
to
the
mourners
,
hungrie
and
thirstie
,
mercifull
,
peacemakers
,
and
patient
;
and
pronounced
them
all
blessed
.
Euen
so
here
,
though
he
spake
in
the
singuler
number
,
saying
.
Blessing
shal
be
vppon
the
heade
:
yet
,
he
meaneth
many
blessings
,
or
that
he
shal
be
many
waies
blessed
,
according
as
he
hath
promised
vnto
Israel
,
saying
,
If
thou
shalt
obay
dilligently
the
voice
of
the
Lord
thy
God
,
and
obserue
and
do
all
his
commandements
which
I
haue
commaunded
thee
this
day
,
the
Lord
thy
God
,
will
set
thee
vp
on
high
aboue
all
nations
of
the
earth
,
and
all
these
blessings
shall
come
vpon
thee
:
Blessed
shalt
thou
be
in
the
Cittie
,
and
blessed
in
the
fielde
,
blessed
shalt
thou
he
in
the
fruit
of
thy
body
,
and
of
thy
ground
,
blessed
in
thy
cattell
,
and
in
the
encrease
of
thy
kine
,
and
in
the
flockes
of
thy
sheepe
&c.
and
blessed
shalt
thou
be
in
all
that
thou
puttest
thy
hand
vnto
.
Thus
we
see
how
many
waies
almightie
God
blesseth
all
those
that
keepe
his
commaundements
:
This
the
prophet
Dauid
confirmeth
,
saying
,
Blessed
is
the
man
that
considereth
the
poore
and
needy
,
the
Lord
shall
deliuer
him
in
the
time
of
trouble
.
Yea
,
the
Lord
will
helpe
him
and
preserue
him
aliue
.
He
shal
be
blessed
vpon
earth
,
and
thou
wilt
not
deliuer
him
vnto
the
will
of
his
enemies
.
The
Lord
will
strengthen
him
on
the
bed
of
his
sorrowe
,
&
make
his
bed
in
his
sicknes
.
Now
,
as
by
this
we
learne
,
what
blessings
shal
be
on
the
head
,
heart
,
and
soule
of
such
a
man
,
as
ministreth
comfort
vnto
them
that
be
in
necessitie
.
So
on
the
other
part
we
may
gather
what
curses
shall
come
on
such
as
with-drawe
corne
,
coyne
,
or
comfort
from
them
by
any
manner
of
meanes
.
For
like
as
it
is
said
of
the
mercifull
man
,
The
Lord
shall
deliuer
him
&c.
the
Lord
shall
blesse
him
on
earth
and
not
betake
to
the
will
of
his
enemies
:
so
contrarywise
shall
it
befall
the
vnmerciful
,
that
haue
no
bowels
of
pittie
nor
compassion
in
them
.
Letthe
example
of
holy
Iob
be
our
comfort
in
this
case
,
who
was
a
staffe
vnto
the
lame
,
an
eye
vnto
the
blinde
,
and
a
father
vnto
the
fatherles
,
&c.
All
which
his
kindenes
how
the
Lord
requited
,
and
what
end
he
made
,
who
knoweth
not
?
Vnto
this
patterne
of
pittie
,
I
might
ad
the
examples
of
Abraham
,
Lot
,
the
Shunamite
woman
,
Lidia
,
Cornelius
and
the
rest
,
whose
charitie
,
hospitalitie
,
kindenes
,
and
comforting
the
needy
members
of
Iesus
christ
,
is
yet
much
spoken
off
&
recorded
in
holy
writ
vnto
this
end
,
and
for
the
same
shall
be
had
in
an
euerlasting
remembrance
.
Let
vs
therefore
heerewithal
looke
vp
on
the
Nauigators
and
Seafaring
men
of
this
world
,
who
for
the
preseruation
of
their
liues
in
time
of
tempest
or
danger
on
the
Sea
,
doe
not
sticke
to
cast
out
their
Corne
,
or
whatsoeuer
commoditie
else
they
haue
ballast
their
Ships
withall
,
although
it
bee
to
their
great
detriment
and
losse
,
rather
then
they
will
lose
their
liues
.
And
shall
not
Christian
men
sayling
amidst
the
manifold
tempests
of
this
world
,
and
the
temptations
of
this
life
,
in
the
greatest
danger
of
their
soules
,
vnballast
their
Barnes
of
that
which
lyeth
behinde
the
doore
in
the
Chaffe
?
I
doe
not
see
with
what
words
I
may
better
reprooue
their
hardnes
of
heart
,
then
with
that
verse
that
the
Poet
Persius
made
vpon
the
like
consideration
,
&
exclaming
after
this
manner
:
O
curuae
in
terr
as
animae
et
celestium
inanes
!
that
is
,
O
crooked
soules
vpon
earth
,
and
deuoide
of
heauenly
things
.
Againe
,
if
men
would
but
consider
with
themselues
,
how
willing
and
forward
they
are
many
times
in
purging
,
casting
foorth
and
cutting
off
the
verie
substantial
parts
and
humors
of
their
bodies
,
being
either
infected
with
some
incurable
disease
,
or
otherwise
corrupted
through
ouermuch
aboundance
and
all
for
the
preseruation
and
continuance
of
their
temporall
and
momentarie
liues
,
it
might
happily
moone
them
,
to
the
dispensing
&
laying
out
of
these
other
inferior
things
,
for
the
saluation
of
their
soules
.
A
man
would
think
that
so
many
examples
of
so
many
holy
men
&
women
,
might
allure
and
procure
vs
to
change
our
mindes
,
&
to
set
our
affections
on
heauenly
things
,
or
else
that
so
many
cosifels
of
Christ
himself
would
constraine
vs
to
make
vs
friends
of
our
vnrighteous
Mammon
,
or
that
rich
and
heauenly
blessing
which
Christ
shall
bestow
on
all
those
that
haue
releeued
his
needy
members
,
and
comforted
the
comfortles
,
when
he
shall
say
to
them
,
Come
ye
blessed
of
my
father
and
possesse
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
,
For
when
I
was
naked
ye
cloathed
mee
,
when
I
was
hungrie
ye
fed
me
,
when
I
was
harhourlesse
yee
housed
me
,
when
I
was
sicke
and
diseased
ye
visited
and
refreshed
mee
with
Corne
,
coyne
,
cloath
,
and
all
other
comforts
.
And
if
they
shall
answere
and
say
,
when
sawe
wee
thee
naked
and
cloathed
thee
,
or
hungry
and
fed
thee
,
or
sicke
and
visited
thee
.
&c.
Then
shall
he
answere
them
againe
,
and
say
to
them
,
In
as
much
as
ye
haue
done
it
to
one
of
these
little
ones
which
haue
beleeued
in
me
,
ye
haue
done
it
vnto
me
,
Come
ye
blessed
,
&c.
FINIS